Ba'al Shem Tov

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Balak.11.1
All the suffering in the world results from Malchus not being united with its Beloved, as I heard from my Master, and as I wrote elsewhere on the verse: “For the L‑rd G‑d is a consuming fire” (Deuteronomy 4:24). This is the secret of romach – to unite [the Names] Havaye and Adnus.14Corresonding to Tiferes and Malchus. Tzafnah Paneach, p. 22b
Balak.15.1
I received from our Master, the Baal Shem Tov, that as long as Malchus, the open letter mem – מ – it is not united with its Beloved, extraneous thoughts will be drawn to her and attack her, G‑d forbid. One must uplift it and bind her to its source. Then the unification of the Holy One and the Shechinah is made, in the mystery of the mem that is open to her husband, with holy thoughts. See the Zohar Chadash: “The open mem is the mystery of the perfect feminine.”15Zohar Chadash, Midrash HaNe’elam, Shir HaShirim. Otzar HaChayim, Vayikra, p. 8c
Balak.16.1
My Master once told someone: “If you accept all that happens to you in this world in love, you will have this world and the next.” The man answered, “May G‑d give me strength to accept everything in love,” to which the Baal Shem Tov responded: “You have spoken truthfully!” Ben Poras Yosef, p. 82b
Pinchas.1.1
Pinchas, the son of Elazar, the son of Aaron the priest, has turned My anger away from the children of Israel, in that he was zealous for My sake among them, so that I did not destroy them in My jealousy. Therefore, tell him that I have given him My covenant of peace. (Numbers 25:12-13) Rabbi Shimon ben Lakish said: Pinchas is Elijah [the prophet]. The Holy One said to him, “Just as you made peace between Me and the Children of Israel in this world, so you will make peace between Me and the Children of Israel in the world-to-come, as it says: ‘Behold, I will send you Elijah the prophet, before the coming of the great and awesome day of the L-rd. And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers…’ (Malachi 3:23-24). Rabbi Eliezer said: the Holy One called the name of Pinchas after the name of Elijah, a resident (toshav) of Gilad, who brought Israel to repentance (teshuva) on Mount Gilad, as it says “Behold, I give him My covenant of peace” (Numbers 13:12), “My covenant was with him, of life and of peace” (Malachi 2:5). The Holy One gave him life in this world, and life in the world-to-come, and He gave him a good reward: “It will be a covenant of eternal priesthood, to him and his descendants after him” (Numbers 13:13).1Midrash Yalkut Shimoni, Pinchas #771. See Pirkei d’Rabbi Eliezer, chapter 46.
Pinchas.1.2
The Baal Shem Tov explained the statement of the gemara, to “cling in His attributes.”2See Sotah 14a. “Rabbi Chama bar Chanina said: What does it mean, ‘You shall follow after the L-rd your G‑d’ (Deuteronomy 13:5)? Is it possible for a human being to follow after the Shechinah? Hasn’t it been said, ‘For the L-rd your G‑d is a consuming fire’? Rather, go after the attributes of the Holy One. Just as He clothes the bare, so you should cloth the bare. Just as the Holy One visits the sick, so you should visit the sick. Just as the Holy One buries the dead, so you should bury the dead.” (slightly abridged.) The Talmud does not actually use the phrase cited by the Baal Shem Tov, “cling in His attributes.” However, the Baal Shem Tov may have had in mind several earlier authors who used the phrase when discussing this gemara, such as Shnei Luchos HaBris, Toldos Adam: Beis Dovid, 7, and Sefer HaBris, ma’amar 14, chapter 1. Furthermore, Rashi on Deuteronomy 11:22, says, “cling in His students and scholars.” It does not state, “to cling to His attributes.” For the main principle in serving G‑d is to attach oneself to the inner essence and vitality of the attributes, not their outer expression. For if you attach yourself to the outer manifestation of Chesed (“love” or “kindness”), you cannot attach yourself to the trait of Gevurah (“might” or “severity”), for outwardly, they are separate – a loving person does not show severity. Inwardly, however, the attributes are all united, as it is written: “I am G‑d, I do not change” (Malachi 3:6). Thus, if you want to serve G‑d, you must cling to the inner nature and vitality of the attributes, where they are one, for this is the Infinite One Himself. Then, kindness embraces severity and severity contains kindness.
Pinchas.1.3
The Baal Shem Tov gave an example of the principle of integration. The trait of Chesed is expansive, and gives to everyone. It is the essence of love, as it is written: “I have loved you with an everlasting love; therefore I have drawn you with chesed” (Jeremiah 31:2). However, a person attached to the externality of Chesed may not be able to distinguish between one type of love and another, and may love everyone – the good and the evil, G‑d forbid. For instance, love is a type of outflow. It can be expressed in physical relationships, or in terms of money. If a person fails to make a distinction, all types of outflow will be equal to him, whether good or bad. He can be completely wicked, G‑d forbid, and yet still have some good traits. Thus, there are very generous people who are also licentious.3Literally, “who stray after their eyes.” From Deuteronomy 15:39. This is because they connect to only the external part of Chesed. The main thing, however, is to be attached to Chesed’s inner nature. For then, strictness is part of Chesed. Because the right column of Gevurah restrains the left column of Chesed,4When there is inclusiveness among the Sefiros (the Divine attributes), then each one contains all the others. Chesed, on the right side of the Sefirotic tree has an element of Gevurah on its left, and Gevurah, on the left side of the tree, has an element of Chesed on its right. Each side tempers the Sefirah opposite it. Gevurah restrains overabundant Chesed, and Chesed uses Gevurah for compassionate purposes. which is the evil Chesed, and prevents it from spreading out. It therefore stands in the place of the good Chesed. This is the inclusion of the Gevurah in Chesed.
Pinchas.1.4
This likewise applies to Chesed’s inclusion in Gevurah. For instance, if you want to do some act of severity; for instance, when the court judged a capital offence, they sought to sweeten the judgments that were caused by the sinner, who strengthened the Gevurot to empower the externalities. The court sweetens those Gevurot with their own act of Gevurah when they convicted him. Then, by themself, the sinner’s Gevurot are subdued and ameliorated, so that he receives the world-to-come. This is the aspect of Chesed within Gevurah. You must always draw to yourself the right side, and reject the left, whether in Chesed or in Gevurah. Thus it says: “the evil inclination… your left hand should push away and your right hand draw near.”5Sotah 47a. It does not say: “you should push it away with your left hand’ – rather, it implies that you should push away the left in all situations, and draw near the right.
Pinchas.1.5
The main thing is to uplift Malchus once it has been damaged by sin. To do this, you must sweeten and elevate the Dinim by joining the lower hey to the upper hey.6The first letter hey of the Tetragrammaton, representing the world of Binah, and the last letter hey, corresponding to Malchus. This rectifies the Dinim (“stringencies”) that exist when Malchus is not united with Tiferes. For when Malchus is incomplete, it is called dalet – “that it has nothing (d’leit lei) of its own” – and Tiferes is called gimel. This is the meaning of “gimel dalet” – “giving to the poor”.7“Gomel dalim,” in Hebrew. See Shabbat 4a. For when Malchus is called dalet, lacking the middle point, Tiferes is known as gimel, because the drop [of seed] that is still bound to the vav. But when it bestows that drop, it is called vav, and Malchus is called hey, due to the outflow that has entered her. And thus, following gimel-dalet is hey-vav.8The meaning of this paragraph is as follows: The Sefirah of Malchus corresponds to the second letter hey in the Tetragrammaton – ה. However, when Malchus is disconnected with Tiferet, the hey lacks the lower point, and becomes the letter dalet – ד – which signifies lack and poverty (dal also means an indigent). Then Tiferet, corresponding to the letter vav – ו – takes the form of a gimel – ג – which looks like a vav with a point at the bottom – the very point missing from the hey. When Malchus is reconnected with Tiferet, is goes from gimel dalet-gomel dalim, giving to the poor, to hey-vav, for the point in the gimel has been transferred.
Pinchas.1.6
Now, when the yud enters Malchus, the latter is also called aleph. This is the “Lower Wisdom” (“Chochmah tata’ah”), just as the Supernal Wisdom is called aleph, as the gemara states: “elaph binah.”9Literally, “learn understanding.” Shabbat, ibid. That is, before the aleph (Chochmah) reaches Binah, it is called peleh,10Aleph and peleh have the same letters – אלף, פלא. which means “mysterious” and “hidden,” for we know nothing about it. But when it unites with Binah, it is called aleph, from the word “to teach” (ileph). Then we can understand one thing from another.11This is the trait of Binah, which means “understanding.” Therefore, when the yud reaches the final attribute (Malchus), it is also called aleph. Thus it is said about the verse: “G‑d founded the earth with wisdom” (Proverbs 3:19), that “the father founded the daughter.”12Zohar 3:258a. For the supernal outflow is vitality, Chochmah, as it says: “Wisdom enlivens one who has it” (Ecclesiastes 7:12). Then, once it is called aleph, it becomes attached to the Forefathers, who are themselves the merkavah.13The Divine Chariot. Genesis Rabbah 47:10. Then it is called E-l, because the aleph unites with the three lines of the lamed – ל – which represent the Forefathers. Then there is an outpouring of compassion to Malchus. Furthermore, when it unites with the last three, (?) which is the mystery of Oneness, which is gimel, there is also an outpouring of compassion. Thus, these two outflows together are called gal (ג"ל).6Literally, a “wave” or a “pile.” This is the meaning of what the Arizal wrote in the mystical intentions of Pesach, that the name אמגל is compassion, because the middle letters of the name Elo-him are “LHI” (א-להי-ם), which can be transposed with the preceding letters, כדט, which signify compassion, wince the Din is concealed.7Up until here is the Arizal’s teaching. And this is what he meant, that this attribute called Elo-him becomes united with the gimel, which are the three last ones (?). Then, with the lamed, which are the three middle ones. Therefore, one is blessed with compassion (there is an outpouring of compassion). And this is the meaning of “Gileid” (גלעד). The letter dalet is influence (receives from) the the seven sefirot, with each one consisting of ten, to make altogether “eid” (עד). And when will this be? When the גל is transposed (?) for the להי, and the גל unites with the letters אם, from the Name Elo-him, that cannot be transposed. This makes the gematria “eid” – עד.
Pinchas.1.7
This is the mystery of Elijah. Meaning, when this attribute becomes influenced and transformed and called aleph. For with the yud, it receives the shape of the aleph. Then, it unites with the lamed, which are the letters יהו, which are Chesed, Gevurah, and Tiferet. Understand this! And all this is by elevating this attributes, which is the final hey to the Supernal hey, which is repentance. And from there, to Chochmah, which are two companions that never part; then the Gevuros are rectified. Devorim Nechmadim, in Ginzei Yosef
Pinchas.2.1
Therefore say: Behold, I give him My covenant of peace. (Number 25:12) According to the Zohar and Likutey Torah, Nadav and Avihu were “two halves of a body.”1See Zohar 3:57b; Likutey Torah, parashas Vayikra, by the Arizal. Nadav and Avihu never married, thus the Zohar considers each as only half a person. When Pinchas smote Zimri and Kosbi during their illicit act, the souls of Nadav and Avihu united with his own. Therefore, Pinchas took both their souls, so that they are considered as one. Thus, it is written: “Behold, I give him My covenant of peace,” for when two things are united, it is called peace. Thus, Yesod is called Peace, etc.,2Yesod is the ninth Sefirah, from Keter down, and serves to unite the upper Sefiros with the tenth Sefirah of Malchus. Thus, it is called “Peace.” and “From my flesh, I will behold G‑d.”3Job 19:26. Chasidic writings cite this verse often, to support the idea that the physical, emotional and mental constituents of a human being parallel and reflect the workings of the supernal Sefiros, through which G‑d directs the world. The Sefirah of Yesod corresponds to the male member, which is the organ of union. Yesod also corresponds to the Tzaddik, whose consciousness unites heaven and earth. Likewise, when there is division among people, the one who can unite them is called “a pursuer of peace.” The reason Nadav and Avihu sinned was because they did not ask each other’s advice [before entering the Holy of Holies], as it says: “And Nadav and Avihu, the sons of Aaron, each took his censer. . .” (Leviticus 10:1).4I.e. each one took it alone, without consulting the other. There was no peace between them. But Pinchas rectified this when he was given the covenant of peace, in order to unite the souls of Nadav and Avihu in one body. Toldos Yaakov Yosef, Acharei, p. 96d
Pinchas.3.1
May the L‑rd, the G‑d of the spirits of all flesh, set a man over the congregation, who can go out before them and come in before them, who will bring them out, and bring them in, so that the congregation of G‑d be not as sheep without a shepherd. (Ibid. 27:16-17) The leader of the generation is able to uplift all of the speech and conversation of the people of his generation – to join the physical to the spiritual. This is similar to the two jokesters…5Ta’anis 22a. Rabbi Broka was once conversing with the prophet Elijah in the marketplace of Bei Lefet. “Is there anyone in this marketplace who will receive the World to Come,” he asked him. Elijah pointed to two men. Rabbi Broka asked them what they did. They told him that they were jokesters, and that when they saw people depressed, they would cheer them up. Ben Poras Yosef, p. 16a
Pinchas.4.1
Yesod is called “All” (kol) because all of the supernal attributes are included in it. It unites them all and shines [them] into Malchus, which is called “the Bride” (kallah) for the same reason, that all the attributes are also included in her.6The words “All” – Kol, כל, and the word “Bride” – Kallah, כלה, share the same root - kaf lamed. However, the word Kallah has an additional letter hey, which corresponds both to the Sefirah of Malchus and to the last letter hey of the Tetragrammaton. Malchus, like Yesod, is also a microcosm of the entire Sefirotic realm. However, Malchus is feminine and receptive, whereas Yesod is masculine and imbuing. Likewise, the Tzaddik unites all the attributes, as I wrote on the verse: “....who can go out before them, and come in before them,” in the name of my Master. Toldos Yaakov Yosef, Lech Lecha, p. 19b
Pinchas.5.1
For the individual, “[Torah study] not for the sake of the G-d7Literally, “for the sake of the Name,” a term for selfless study. leads to study for the sake of the G-d.”8Pesachim 50b. That is, he uplifts his own self-centeredness by means of his selfless study. But if this aspect is not found in any individuals, it is found in the leaders of the generation. Thus the verse says: “…who will bring them in.” That is, who will bring them into his perspective [of selfless worship]. Toldos Yaakov Yosef, Emor, p. 10c
Pinchas.6.1
Among people, there are four types of union.9Kabbalah speaks about four kinds of relationships between the Sefiros. A face-to-face union means that the Sefiros radiate light to each other in a direct way, while a back-to-back union means that their connection is indirect. The other two are intermediary stages. The Baal Shem Tov applies these concepts to the human consciousness. One is the face-to-face union – when a person studies [Torah] and prays with absolute perfection. The second is back-to-face union – when a person is so involved in his projects that he has no time to study, yet constantly yearns to find the free time to do so. The third is face-to-back union – that is, even though he studies and prays, extraneous thoughts about all of his projects distracted him. The fourth is the aspect of back-to-back union, which is worse than the other three. [They can be rectified] but the fourth cannot be rectified, except by means of “who will bring them out, and who will bring them in,” as I heard from my Master.10Apparently, this refers to the Tzaddik, who can uplift even the lowest people and return them to G‑d. Tzafnah Paneach, p. 86c
Matot.2.1
And Moses spoke to the tribal heads of the Israelites, saying: This is the thing that G-d has commanded. If a man makes a vow to God, or makes an oath to obligate himself, he must not break his word. He must do all that he expressed verbally. (Numbers 30:2-3) This is what is written: “Better not to make a vow, than to make a vow and not complete it” (Ecclesiastes 5:4). The Holy One says, Be careful making vows, and do not break them, for all who breaks vows will eventually transgress oath.1Taking an oath involves swearing on G-d’s Name. Thus, transgressing it is a more serious offense than breaking a vow. And one who transgresses oaths is considered to have denied G-d. There is no forgiveness for him, as it says: “You shall not take the name of the L-rd your God in vain; for G-d will not hold him guiltless that takes His name in vain” (Exodus 20:6). And it is written: “If you will return to me, O Israel . . . and will swear, ‘As the L-rd lives’…” (Jeremiah 4:1-3). The Holy One said to Israel, “Do not think that it is permissible for you to swear, even in truth. You are not permitted to swear by My Name . . . .”2Yalkut Shimoni, Matos #284.
Matot.2.2
Our Sages enjoined us to say before each mitzvah: “For the sake of the union of the Holy One and His Shechinah. . . .” This is alluded to in the verse: “This is the thing that G-d has commanded.” The matter is as follows. King Solomon said: “Better not to make a vow.” But what type of individual is he addressing? If it is a person who does not plan on fulfilling his vow, obviously he is forbidden to make it, for he transgresses a negative commandment and a positive one, as the Talmud says.3Nedarim 3b. And if it is a person who wants to fulfill his vow, why is it better for him not to make it. The Sages said: “How do we know that a person can vow to fulfill a mitzvah? From the verse: ‘I have sworn and I have fulfilled it, to observe Your righteous ordinances” (Psalms 119:106). King David also said: “My vows to G-d I will fulfill” (ibid. 116:14). And would David transgress this, G-d forbid?
Matot.2.3
Rather, with every mitzvah that a person performs, he fixes all the aspects of nefesh, ruach, and neshama, up until the highest point – the tip of the yud,4Although the Baal Shem Tov explicitly names the three lowest levels of the soul – nefesh, ruach, and neshama – he alludes here to still higher levels – the chaya and yechida. These five levels are alluded to in the four letters of the Tetragrammaton. The nefesh corresponds to the final hey, the ruach to the vav, the neshama to the first hey, the chaya to the yud, and the yechida to the small point at the top left of the yud – י which is hidden and concealed. If the commandment requires action, making that the lowest level of the commandment, a person must still fix speech and thought. If it involves speech, then that is the lowest aspect of the mitzvah, and he still must fix voice and thought.5The Baal Shem Tov divides each mitzvah into three components. When the mitzvah is performed with speech, such as prayer or Torah study, then that is the lowest level. The two higher levels would then be voice (kol – undifferentiated sound) and thought. Now, when a person thinks about performing a mitzvah, he still has no fear of the accusation of the “shells,”6Kelipot – forces of impurity and evil that oppose the performance of a mitzvah, by claiming that a person is not worthy to do it. for they have no attachment to thought. However, when he verbalizes [his intention] to do a mitzvah, then there are Accusing Forces to hinder the mitzvah, for the “shells” draw sustenance from the place of speech.7See Likutey Moharan I:38,2, on the verse: “Sin couches at the door” (Genesis 4:7), alluding to the “door” of the mouth.
Matot.2.4
Therefore, when a person wants to perform a mitzvah and must speak about doing it, making him concerned about the Accusers, our Sages enjoined him to say: “For the sake of the union of the Holy One and His Shechinah, in fear and in love, in love and in fear, to unite the Name Y-H and V-H by means of He who is hidden and concealed in the name of all Israel,” Then, he has created the Unification of the mitzvah on [the level of] speech, voice and thought, up until above, to He who is hidden and concealed.8Apparently, by reciting this prayer, one unifies even a physical mitzvah on three upper levels. The actual performance of the mitzvah that follows is almost secondary, and can proceed with obstruction. Then he will not be afraid of the Accusers or obstacles to the mitzvah, nor from any selfish motivations [on his part], since he has uplifted all the vitality of the mitzvah, and lacks only the mitzvah’s performance, which is the last level. Consequently, the Accusers will lack all ability to stop him.
Matot.2.5
This is what the verse says: “When shall make a vow to the L-rd your G-d, you shall not be late in fulfilling it…” (Deuteronomy 23:22). This verse guarantees that when a person makes a Unification before performing a mitzvah – that is “to the L-rd your G-d”9The conjunction of the Divine Names “L-rd your G-d” – Y-H-V-H Elo-hecha – corresponds to the union of G-d and the Shechinah, described above. – he can be absolutely sure that he will not delay in fulfilling it – that is, to also fulfill it in actuality – since he did the Unification completely. This is why the verse says: “This is the thing…” alluding to the Unification. For “this” is Yesod and “the thing” (hadavar) is Malchus. “That G-d has commanded” – that is, that G-d commands each person to do before performing a mitzvah, to say the Unification completely. So that, “If a man makes a vow to God,” to do a mitzvah, he shouldn’t just say that he will do it, he should make the complete unification.
Matot.2.6
This is what the Midrash said: “Better not to make a vow, than to make a vow and not complete it” – that is, not to complete the Unification, but merely to state that one will do the mitzvah. Because then concern exists about the Accuser, and it would be better not to have vowed, not to say anything, only to think about doing the mitzvah, so that there is no worry about the Accusers. However, if a person can complete the Unification perfectly, it is certainly better. He will not have any fear of Accusers, and in fact, will receive help and support to complete the mitzvah.
Matot.2.7
This is what David said: “My vows to G-d I will fulfill.” Meaning, the vow will be with a complete Unification. For when the Unification is incomplete, it is called “breaking the vow,” which will lead him to transgress an oath, which is the impediment to the mitzvah, which is a rectification of the seven attributes called “oaths.” Therefore, one must be careful to complete the Unification. Devorim Nechmadim, Ginzei Yosef
Masei.1.1
These are the journeys of the children of Israel, who had left Egypt by their hosts, under the leadership of Moses and Aaron. (Numbers 33:1) There were forty-two journeys in all. My grandfather (the Baal Shem Tov) explained that they exist in every the life of human being, from the moment of birth until the day of death. This can be understood as follows. When a person is born and leaves the womb, that corresponds to the exodus from Egypt. Afterward, he journeys from one place to another, until he reaches the Supernal Land of Life.1I.e. the World to Come, corresponding to the Land of Israel. Thus it is written: “At the word of G‑d they encamped and at the word of G‑d the traveled” (Numbers 9:23), which correspond to constricted consciousness and expanded consciousness.2Literally, katnus and gadlus – smallness and greatness.
Masei.1.2
I also heard from a certain individual that the forty-two journeys correspond to the forty-two letter name of G‑d, which is counted from the first night of Passover until the festival of Shavuos, and is completed with the receiving of the Torah. And although there are forty-nine days in all, each week is a complete unit, with the root of them all being forty-two.
Masei.1.3
These journeys are recorded in the Torah in order to teach us the right path to follow in our lives, and that all of our journeys are holy and pure. Thus, I heard from my grandfather in the name of the Bris Menucha, that Kivros HaTa’avah (Numbers 11:34) corresponds to the Sefirah of Chochmah, for they buried there the people who lusted. Meaning to say, when a person attains the level of Chochmah, he loses all his [material] desires in his great attachment to G‑d. Now we can understand how all the journeys were holy or contained aspects of holiness and exalted levels. Tav’erah was surely a lofty aspect (Numbers 11:3). However, the Israelites distorted the nature of these places through their deeds, as it says about Kivros HaTa’avah: “And [Moses] named the place Kivros HaTa’avah, for they buried there the people that craved (Numbers 11:34). This applies as well to the other encampments, such as Tav’erah: “And [Moses] named the place ‘Burning,’ for God’s fire had burned them.” Yet, had they not distorted these places, each one would have revealed its hidden light.
Masei.1.4
This is the meaning of: “These are the journeys of the children of Israel… And Moses recorded their goings forth, stage by stage, at G‑d’s command; these are their journeys according to their decampments.” Meaning, Moses wrote down the supernal significance of each journey, from the mother’s womb until the Land of Life, so that each person should know the path to follow according to G‑d’s word. However, “these are their journeys according to their decampments.” That is, this is how they themselves distorted those encampments with their actions, for the end of the verse does not say: “at G‑d’s command.” Understand this! And may G‑d teach us His straight and true path. Amen! Degel Machane Ephraim, Masai
Masei.2.1
I heard from my Master that when he was on his famous journey (to the Land of Israel), his teacher5The prophet Achiya HaShiloni (mentioned in I Kings 11:3, 12:4 and 15:5). showed him how each stop on the way alluded to another encampment of Israel in the desert; for all of a person’s travels are alluded to in the Torah. And when the ship sank6After leaving Istanbul on the way to Israel, the Baal Shem Tov’s ship sunk, though he survived. He understood that this was a sign from heaven forbidding him to continue to the Holy Land, and he returned to Europe. and he became bitterly depressed, his teacher was surprised at him, and showed him their place at that moment in the supernal worlds, with the name Ekiyeh, and its letter-combinations. Then he strengthened himself to sweeten them in their root, as he knew how to do. Toldos Yaakov Yosef, 208d
Devarim.1.1
These (eleh) are the word which Moses spoke to all Israel. (Deuteronomy 1:1) Thought is ungraspable, except to the person himself, who knows what he thinks. From thought comes voice, and from voice, it goes to the five articulators of the mouth.1The five parts of the mouth that form the different letters: the throat, the palate, the tongue, the teeth and the lips. See the Sefer Yetzirah 2:3. This is “eleh” (אלה). The aleph is “elaph binah” (“learn understanding”).2The Talmud (Shabbos 104a) expounds on the letters of the Hebrew alphabet: “aleph, beis” implies elaph (“to learn”), and binah (“understanding”). It is drawn to the three lines of the lamed, and from there to the five articulators of the mouth, which is the hey…3The end of this teaching is missing. Likutey Amarim, p. 12b
Devarim.2.1
Behold, you are this day as the stars of heaven for multitude. (Deuteronomy 1:10) Were they like the stars on that day? Why, they only numbered six-hundred thousand! Rather, what is the meaning of “Behold, you are this day”? Behold, you are likened to the day, that is, you will always exist, like the sun and the moon and the stars. (Rashi, ibid.) It is written: “The path of the righteous is as the gleam of sunlight, that shines ever brighter until the height of the day” (Proverbs 4:18). That is, the sun in itself shines in its place equally, both at the onset of the day and in the middle. The only thing that obstructs it is the earth, which stands between us and the sun. therefore, its light does not shine so brightly at dawn – only a little bit – until it spreads across the earth. The same holds true of the Tzaddik. In himself, he is always shining: the blockage is only on the part of the receivers. This too is due to the obstruction of the earth – that is, this world. For people are sunk in this world, and are unable to receive the light of the Tzaddik. This is as the Talmud said on the verse: “I lifted my eyes, and beheld a folded scroll” (Zechariah 5:1): “When you unfold it….When you peel it…”1Eiruvin 21a. The Talmud juxtaposes two verses from the Books of the Prophets. In Zechariah 5, the prophet sees a rolled up scroll of phenomenal size: “Then again I lifted up my eyes, and saw, and behold: a rolled up scroll. And he (an angel) said to me: 'What do you see?' And I answered: 'I see a rolled up scroll; the length of it is twenty cubits, and its breadth ten cubits.” According to the Talmud, these measurements are not based upon human dimensions, but Divine ones: Ten of G‑d’s cubits (as it were). The second verse is from Ezekiel (2:9-10): “And when I looked, behold, a hand was stretched out to me; and lo, a scroll of a book was in it. And He spread it before me, and it was written on the back and the front.” The Talmud considers these two scrolls as one, and tries to determine its full size. First, the scroll must be unrolled and then peeled, so that both sides face front and can be measured together. The conclusion is that the scroll is 20 x 40 of G‑d’s cubits. The Talmud then cites Isaiah 40:12 to determine the size of the universe: “Who has measured the waters in the hollow of His hand, and meted out heaven with a span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance?” According to Biblical measurements, a “span” (zeres) is half the length of a cubit (amah), and one square span is a quarter of a square cubit. It comes out that 800 square cubits contain 3,200 square spans. Thus, the scroll of the Torah is 3,200 times the size of the universe. It comes out that the entire world is 1/3,200 the size of the Torah, which is exceedingly great and “broader than the ocean.”2Based upon Job 11:9. It is difficult to understand how such a small thing as the world can block such a great thing as the Torah, which is thousands of times the size, for the entire world is minute in comparison.
Devarim.2.2
However, this is like the oft-quoted analogy, that a small coin held up to your eyes will block out a great mountain, even though the latter is thousands of times larger. However, since the coin is in front of your eyes, it obstructs your vision, until you cannot see something much larger. Likewise, when a person comes into this world, and becomes lost in its frivolities, so that it seems to him that there is nothing better, then this tiny little world keeps him from seeing the great and exalted light of the Torah, which is thousands of times the size. And this is the example of the sun, that the earth prevents us from seeing its great light, though the sun is many times larger.
Devarim.2.3
And this is the meaning of: “The path of the righteous is as the gleam of sunlight." It is exactly like the gleam of sunlight! For just as the sun shines constantly, with only the earth creating a barrier, though it is much smaller; so too, Tzaddikim constantly shine. It is only the earth – that is, [the attractions of] this world – that prevents us from seeing their great light. Even though this world is so very small and insignificant in comparison, it still obstructs and prevents us from seeing them, like the example of the coin.
Devarim.2.4
All this is because the world stands before a person’s eyes and obstructs them, until he cannot see the light of the Torah and the Tzaddikim, which is thousands of times greater. However, if he removes that small obstruction from his eyes: that is, he turns his eyes away from this world and does not look at it, but only lifts his head and raises his eyes to gaze above this occluding world, then he will merit to see the great and exalted light of the Torah and the Tzaddikim. Because, really, their light is infinitely greater than this entire world and its attractions. It is only that this world blocks his eyes and does not let him turn them away at all, to gaze above on the light of the Torah and the Tzaddikim. This is exactly like the example of the small coin that stands before the eyes and obstructs them from seeing the great mountain. However, it is very easy to remove the coin from before one’s eyes. Then, one will immediately see the great mountain. So it is with the world and the Torah. For with a small swipe, one can remove the world from before one’s eyes. Then, one merits seeing the great light of the Torah and the Tzaddikim, which shines in all the worlds with a very great light.
Devarim.2.5
I also heard that the Baal Shem Tov said, “Woe, woe! The whole world is filled with awesome and wondrous lights and mysteries, yet a small hand is placed before the eyes that prevents us from seeing the great light.” Likutey Moharan I:133
Devarim.3.1
…and the matter that is difficult for you, bring it to me, and I will make you hear it. (Deuteronomy 1:17) There is a problem here. The verse should have said: “The matter that is difficult, bring it to me.” Why does it say: “for you”? Furthermore, it should have said: “and I will inform you.” Why does it say: “and I will make you hear it”? I think this is coming to tell us something about the nature of the question [they were asking], which is, can one actually hear the Supernal Voice that calls out each day to arouse Jewish hearts in repentance, as our Sages have said throughout the Talmud and Zohar? Moses therefore answered them, concerning “the matter that is difficult” – that is, the heavenly proclamation, called “the matter,” that you find hard to believe in – know that the problem is “from you.” Your own coarseness and impure physicality creates a barrier that keeps you from hearing it, as the Zohar states on the verse: “Hear, O you deaf” (Isaiah 42:18).4Zohar 1:224a: “‘Hear, O you deaf.’ These are people who do not listen to the words of Torah, and who do not open their ears to hear the commandments of the Torah.” This is the meaning of “bring it to me,” as it is written: “and Pharaoh drew near” (Exodus 14:10). That is, draw near to the aspect of Moses, of whom it says: “Remove your shoes” (ibid. 3:5). Remove your physicality, and purify it. Then, “I will make you hear it.” That is, through the intermediary of Moses you will be able to hear it. Ben Poras Yosef, p. 9c
Vaetchanan.5.1
Behold, I have taught you rules and laws, as the L-rd G-d has commanded me, that you should keep them, in the land to which you are coming to possess. You shall observe them and do them… (Deuteronomy 4:60) “Observe them” – this is Mishnah.1I.e. the study of the Oral Torah, so as not to forget it. “And do them” – as it implies. (Rashi) You should be pure-hearted in your service of G-d, [to do] a pure service. The main thing is not to forget [the essential] things, to study a certain amount of mussar every day,2A general term for inspirational and ethical literature, such as Sha’arei Teshuva or Reishis Chochmah. (The Baal Shem Tov predated the mussar movement of R. Yisroel Salant by about a hundred years.) be it a lot or a little, and to see that you are always attached to good character traits and proper behavior. Do not let a day go by without doing a mitzvah, whether it is easy or difficult to perform. This is alluded to in [the Mishnah]: Be as careful (zahir) in the performance of a minor mitzvah as of a major one.”3Pirkei Avos 2:1. Zahir – as in the words: “And the wise shall shine (yaZHiRu) as the brightness of the firmament” (Daniel 12:3). That is, the soul should shine and radiate [in the performance] of a minor mitzvah just as it does with a major one. For G-d desires the heart.4Sanhedrin 105b. Tzava’as HaRivash, p. 2a
Vaetchanan.6.1
This is a very great thing. For then, a person knows that he did [a mitzvah] on that day, and created one angel – “And if there is for him an angel, an intercessor, one among a thousand5A thousand accusers. to vouch for a man’s uprightness, then He will be gracious to him, and say, ‘Deliver him from descending to the pit, I have found a ransom’” (Job 33:23). This is alluded to in [the verse]: “He who keeps (shomer) the commandment will not know an evil thing…” (Ecclesiastes 8:5). That is, when a person commits himself to being constantly attentive – from morning till eve – for a mitzvah to present itself to him. This is the meaning of shomer, as in “And his father watched out for the matter (shomar et hadavar)” (Genesis 37:11). Then, the result will be that he “will not know an evil thing.” That is, he will not have an improper seminal emission, which is called “evil,” G-d forbid.6The Torah considers the act of spilling seed as one of the most grievous sins possible, so much so that it is given the unique title of “evil” – ra. (As in the verse: “And Er, Judah’s first-born, was evil in the sight of G-d…” (Genesis 38:7), on which Rashi comments that he intentionally spilled his seed on the ground.) According to Kabbalah, this act was part of the sin of Adam, and causes damage even when it happens unintentionally, such as during sleep. Much of Chasidic thought deals with rectifying this sin on the personal and cosmic level. In addition to the mystical power of mitzvah observance to engender purity, the Baal Shem Tov may have meant that constant attentiveness to fulfilling the will of G-d protects a man from impure thoughts during the day, so that his dreams will be pure at night. This is as the Talmud states: “A person shouldn’t think about illicit things during the day that will bring him to impurity in the night” (Kesuvos 46a). This is alluded to in the verse: “The kindness of G-d is all the day” (Psalms 52:3). That is, each and every day, you must do kindness to G-d. Tzava’as HaRivash, p. 3b
Vaetchanan.7.1
Only take heed and guard your soul very carefully… (Deuteronomy 4:9) When the body is sick, the soul is also weak, and is unable to pray properly, even though it is free of sin. Therefore, one must safeguard one’s physical health very much. Tzava’as HaRivash, p. 13a; Likutey Yikarim, p. 16d
Vaetchanan.9.1
Then G‑d will scatter you among the nations, and only a small number will remain among the nations to which God will lead you. (Deuteronomy 4:27) I heard a parable from my Master (the Baal Shem Tov). Once there was a merchant traveling by sea. A fierce storm arose and threatened to sink the ship. The merchant prayed to G‑d to save him in the merit of his holy and modest wife. A certain non-Jewish idolater overheard him, and was amazed that he should pray in the merit of his wife, but the merchant replied that she was truly worthy of praise. The non-Jew said, “I can seduce her. What sign should I take from her to show you that I have succeeded?” The merchant told him that his wife wore a valuable ring. If the non-Jew can bring the ring, then he will know that the he succeeded. The two men made a bet, with the loser having to give all of his merchandise to the winner. The non-Jew made several attempts to seduce the merchant’s wife, but could not even approach her. He even told her that he has a message from her husband, but she wouldn’t listen to him at all. Finally, he bribed her maid to try and steal the ring, and after much plotting and scheming, she succeeded. The non-Jew gave the ring to the woman’s husband and took all of his merchandise. The merchant returned home with nothing. When his wife heard that her husband was on his way home, she dressed herself in finery and went out to greet him. She welcomed with loving words, as they always shared between them, but her husband did not react. She was surprised, and could not fathom why his love and affection for her had changed. He came home with her, but his heart was wasn’t there. Things continued this way until he sent her away on a ship without a captain [or crew] – only her husband himself, who changed his appearance and speech to appear like the lone sailor on the ship. The ship went for several days without food or water, and the wife begged the sailor to give her something to keep alive. He replied that he would do so only if she kissed him, and she was forced to do so. Eventually, he even demanded that she have sex with him. One day, the ship came to land and the wife jumped off and went looking for food. She found two trees. If a person ate from one of them, he would become leprous. If he ate from the other, he would be healed. She put fruit from both trees in her satchel, and continued on until she came to the king’s palace. She was dressed as a man. In the palace, they needed this very medicine. She healed them, and they gave her great wealth. She returned home to her husband, and complained at how he sent her away on the ship with the repulsive sailor, and how she had had to kiss him and do other things because she was starving. However, her husband was secretly pleased over her protests and her modesty. The husband investigated the matter, and discovered that the non-Jew had lied, and that he had stolen the ring. The matter became clear, and the non-Jew was convicted.
Vaetchanan.9.2
This parable alludes to all that has and will happen, from the destruction of the Temple until the coming of the Moshiach. My Master made a soul-ascent and saw the archangel Michael, the great guardian of Israel, speaking favorably about the Jews, and claiming that all of their debts are really merits, for all the money they borrow is only to for the sake of marrying their children into the families of Torah scholars, or in order to give charity, etc. And that all of it is absolutely necessary, etc. The modest woman is the Shechinah, which is the mystery of “A virtuous woman is a crown to her husband” (Proverbs 12:4). The Accuser1I.e. the forces of evil. became jealous and said [to G‑d]: “Right now, they have the Holy Temple and the sacrifices. If You want to test them, destroy the Temple and I will seduce them.” The maid-servant who stole the ring is the great mystery of the two goats, one for G‑d and the other for Azazel. And due to their sin, it came up in the left hand, and the Temple was destroyed, as the Ramban wrote. They were exiled in a ship, and it is as though G‑d changes Himself in the holy Name Sa’el. And this is the mystery of confession,2Vidui. and the complaint of the Divine Presence to G‑d over being forced, etc., until it finally becomes clear that the accusation against her was false. Then: “there is a sacrifice to G‑d in Botzrah” (Isaiah 34:6), etc., for this parable is extremely profound. Toldos Yaakov Yosef, p. 190-1913See, also, Ketones Passim, p. 40c.
Vaetchanan.10.1
And you will seek the L-rd your G‑d from there; and you shall find Him, if you pursue Him with all you heart and soul. (ibid. 4:29) “From there” – that is, precisely from the level you are on. Me’or Einayim, Likutim, p. 94c
Vaetchanan.13.1
Hear O Israel, the L-rd is our G‑d, the L-rd is One. (ibid. 6:4) A person’s main intention when saying the word “One,” in the unification of Keriyas Shema, is that there is nothing but G‑d in the entire world, and that His glory fills all the world. The main thought is to make oneself nothing, with the only important thing being the soul, which is a portion of G‑d. It comes out, then, that there is nothing in the world except G‑d, who is One. And the main intention in the word “One” is that His glory fills the entire world, with nothing devoid of Him, may His Name be blessed. Likutim Yikarim, p. 14d
Vaetchanan.16.1
And you shall love the L-rd your G‑d (Hashem Elo-hecha) with all your heart, with all your soul and with all your might. (ibid. 6:4) My Master, Baal Shem Tov asked a question: What benefit does G‑d have from our loving Him. If tiny gnats like us love the great and awesome King, does it mean anything? And I heard from him the following, amazing answer. The world was created through Din,4Literally, “Judgment,” and referring to forces of limitation and restriction (i.e. G‑d’s self-limitation to allow room for creation) which is the mystery of the zimzum, as is known. Therefore, all the suffering and affliction that a person experiences are like the body in relationship to the soul and the spiritual life-force. When a person accepts affliction with love and joy, which are the aspect of vitality and spirituality, he binds the body to the soul, which annuls the Din. The opposite also applies, G‑d forbid, if a person pushes his body away from the life-force. Therefore, the Baal Shem Tov made the following suggestion: “You shall love the L-rd your G‑d (Havaye Elo-hecha)” – [Elo-hecha] is the aspect of Din.5The Divine Name Elo-him alludes to the attribute of Din. Accept it cheerfully, and bind it to Havaye,6The Name Havaye (a reference for the Tetragrammaton) corresponds to the soul, which is part of G‑d’s essence. which is the soul, through your love. Toldos Yaakov Yosef, p. 180c
Vaetchanan.17.1
Once, the Baal Shem Tov became so despondent that he thought that he surely had no portion in the world-to-come. There was nothing he could do to encourage himself, until he declared: “I love G‑d even without the world-to-come!” Sichos HaRan 48
Eikev.1.1
All the commandments which I command you this day shall you observe to do…. (Deuteronomy 8:1) There is one great principle – that a person must attach himself to the inner dimension of the Torah and the commandments. That is, to bind one’s thoughts and soul to the root of the Torah and the mitzvos that one fulfills. If not, one cuts and separates the “shoots.”1A Talmudic term implying that one posits a division between G-d and creation. In this case, the Baal Shem Tov applies it to a separation between the soul of the Torah and its outer manifestation. The Talmud states that the Elisha ben Abuya “uprooted the shoots” when he became an apostate. I received this from my Master, and I also found it in the book Chesed l’Avraham, nahar 14. Ben Poras Yosef, p. 21a
Eikev.2.1
And He humbled you, and caused you to hunger, and fed you with manna, which you knew not . . . that He make known to you that not by bread alone does the man live, but by every word that leaves the mouth of G-d the man lives.” (Ibid. 8:3) There is a problem [with this verse.] The words “the,” which appear twice in the words “the man,”2In Hebrew, the prefix hey – ha-adam. are unnecessary. It should have said: “a man does not live by bread alone.” This can be explained with a statement in Likutey Torah by the Arizal, that scientists once questioned the source of the soul’s vitality. To say that the soul’s life force comes from bread and physical food makes no sense. On the other hand, the soul cannot be said to live without food, like an angel. If so, why does a person die from hunger if he does not eat for several days? Death is the separation of the soul from the body. Still, why does the soul depart for lack of food, since it does not derive benefit from it? They became very confused over this issue. The Arizal explained that they were fools, and did not understand the root of creation. Our Sages have said: “G-d created the world with ten utterances”3Pirkei Avos 5. – meaning, everything came into existence by means of the utterances themselves, for the utterance of G-d is lofty and holy. As soon as G-d said, “Let there be a firmament,” the firmament came into existence, as it is says: “With the word of G-d the heavens were made” (Psalms 33:6). That utterance entered into the inner vitality of the firmament to enliven it, so that it should remain for as long as the world exists, as it says: “Forever, O G-d, Your word stands in the heavens” (Psalms 119:99).4The R. Shneur Zalman of Liadi explains that the letters of G-d’s speech descend from the spiritual realm, undergoing countless permutations, until they become concretized in the objects of the physical world. See Sha’ar HaYichud v’HaEmunah, chapter 1, printed together with Sefer HaTanya. Likewise, when He said, “Let the earth put forth grass and fruit trees,” or “Let the earth put forth living creatures” (Genesis 1:11, 24). Those utterances brought them all into existence, and the utterance itself is their inner vitality.
Eikev.2.2
Now, when a person takes a fruit or other piece of food and makes a blessing over it with concentration, saying: “Blessed are you, G-d…” and mentioning the name [of the food], he arouses the vitality that went into the creation of that fruit, because everything was created through its name. Then, like attracts like and arouses it. This vitality is the nourishment of the soul. All of this applies to foods that are permitted and kosher, which the Holy One commanded us to uplift from the physical to the spiritual.
Eikev.2.3
This is what is written: “And He humbled you, and caused you to hunger.” For the manna was extremely spiritual, and the base people were not satisfied with it and said: “Our souls loathe this miserable bread” (Numbers 21:5). Thus it says, “and fed you with manna,” that was extremely spiritual, the bread of mighty, that the ministering angels eat.5Based upon Psalms 78:25: “Man ate the bread of angels: He sent them provision to the full.” However, it became concretized somewhat, so that they could grasp it, in order “that He make known to you.” Even when you enter the Land of Israel and eat physical bread, you should place the honor of your souls before the honor of your bodies, and uplift everything from physical to spiritual. For “not by bread alone” – that is, when it is merely physical, without awakening its spiritual component. “Does the man live” – that is, the soul which is called “the man” (whereas the body is called “the flesh of man” – basar adam).6Zohar, Bereishis 20b. “But by every word that leaves the mouth of G-d” – for when you pronounce the name with concentration, in the blessing that you make over [the food], you arouse its spirit. From this lives the man, i.e. the soul, which is sustained by the spiritual component in the food. G-d arranged this precise intention, for by creating worlds and destroying them, sparks of holiness fell into the four parts of creation: mineral, vegetable, animal and human,7Medaber, literally, “Speaker.” and it is fitting for a person to uplift them.
Eikev.2.4
This is like a parable of a king who lost a precious stone from his ring. Even though myriad of servants, officers, sages, governors and military lieutenants stood before him at the time, he did not command any of them to search for the gemstone, but told only his beloved and only son to search, find, and return it to him. And even though the king fully trusted that his attendants and servants would all return the stone if they found it, nevertheless, he does not want them to look for it, for he wanted his beloved son to take the credit, and so that the found item be called by his name. Not only that, he even gives his son several hints as to its location, for the king knew where it was the whole time. He did everything only in order to reward his beloved son, and to take great pride and delight in him, saying, “See! No one in the world could have found the stone except my son!”
Eikev.2.5
The meaning of this parable is clear. The creation of the worlds was in order for the Israelite nation to sort out the sparks of holiness from permitted and kosher foods, as the Sages said: “For the sake of Israel, that is called ‘the beginning.’”8Vayikra Rabbah 36:.
Eikev.2.6
Thus the Baal Shem Tov commented on the verse: “Hungry and also thirsty, their souls faint (tisatef) in them” (Psalms 107:5). He explained here a great secret. Why did G-d create various types of food and drink that human beings desire? Because they contain sparks of Adam, the first man that became enclothed in the mineral, vegetable, animal and human levels, and that long to become attached to holiness. They arouse the “feminine waters,”9Mayin nukvin. That is, the arousal from below, following human actions, that uplift the fallen sparks in creation, and initiate a flow of Divine blessing from above – the “masculine waters,” mayin d’chorin. in the mystery of the Sages’ statement: “A drop does not descend from above that does not have two drops rising to meet it.”10Zohar 3:147b. Everything a person eats and drinks contain his very sparks that he needs to repair.11That is, although the holy sparks originally came from Adam’s soul, that was fragmented and scattered throughout creation as a result of his sin, each person can only collect the sparks that are related to his individual soul, for each human soul was also present in Adam before the sin. Thus, it is written: “hungry and also thirsty,” for a person hungers and thirsts for them. And it says: “His soul is enwrapped in them,”12Tisatef, from the root ATeF, means both to faint, and to enwrap. in the mystery of exile, in a garment: “And he took her for a prostitute because her face was covered” (Genesis 38:15). For all that a person makes use of is really like his children, which are enwrapped [in the physical]. Understand this! G-d sends numerous clues to Israel, so that they can find the lost object and return to its owner – to their Father in Heaven. He commands neither His angels, seraphs or ophanim.13A type of angel. See Ezekiel 1. Furthermore, the item was intentionally lost, as our Rabbis have said: “He built worlds and destroyed them.”14Bereishis Rabbah 3:7. Kesser Shem Tov, p. 18b
Eikev.4.1
And you will eat and be satisfied, and bless the L‑rd your G‑d for the good land which He has given you. (Deuteronomy 8:10) The Tzaddik Reb Shlomo said in the name of the Baal Shem Tov that even if you have food on the table before you, if G‑d does not command it, you cannot eat it. Midrash Pinchas HaChadash 11
Eikev.5.1
One who wants to accept upon himself the yoke of the Kingdom of Heaven perfectly, should turn,1A euphemism for going to the bathroom. wash his hands, don tefilin, recite keriyas shema, and pray…2Berachos 14b-15a. That is, you should turn your mind from passing thoughts, so that even when you eat and drink, you intend to do so to gain strength to serve G‑d. You must magnify spiritual delight over physical desires. Then you will derive strength from the spirituality of the food. This is the meaning of: “How fair and how pleasant are you, O love, for delights!” (Song of Songs 7:7) – that you should have love of [spiritual] delights. Kesser Shem Tov, part 2, p. 5a
Eikev.6.1
You must be constantly attached to spiritual delight. Even when you enjoy transient pleasures, such as on Shabbos and festivals, you should be attached to the spiritual pleasure in that thing – which is its vitality – and not to the object’s physicality. For when you are bound to spiritual pleasure, G‑d will remember you; for G‑d is also bound to a spiritual pleasure that is beyond our comprehension. However, when you relate to the physicality of a thing, such as the food itself, then you are far from G‑d. Ibid, part 2, p. 19b
Eikev.7.1
Lest when you have eaten and been satisfied, and have built fine houses, and are living in them. And when your herds and flocks have multiplied, and you amass much silver and gold, and everything that you own has increased. Then your heart will grow haughty, and you will forget the L‑rd your God, who brought you out of the land of Egypt, from the house of bondage. (Ibid. 8:12-14) G‑d created man out of form and substance,3Chomer v’Tzurah. so that form and soul should rule over substance and body, causing them to serve G‑d. In the Egyptian exile, however, the opposite occurred – the soul was enslaved and forced to serve the needs of the body, which is called “Mitzrayim,”4The root of the word Mitrayim is “metzer,” which means a narrow or constricted place. due to its limitations and boundaries – the opposite of the eternal spirit. The exodus took the soul out of exile and the enslavement to the body. This is the meaning of: “who brought you out of the land of Egypt, from the house of bondage.” Ben Poras Yosef, p. 71a
Eikev.8.1
Then your heart will grow haughty, and you will forget the L‑rd your G‑d, who brought you out of the land of Egypt, from the house of bondage. (Ibid.) The Talmud sees this verse as a caveat against becoming haughty, and Rabbi Meir of Kutzi5One of the ba’alei Tosephos. counts it among the Torah’s prohibitions (writing that G‑d appeared to him in a dream). For the primary injunction of the entire Torah is to remember, whereas the opposite – the ruination of the Torah – is a result of forgetfulness, G‑d forbid. The Baal Shem Tov explained that when a person’s blood has been sullied, he is in the aspect of “achorayim,” which has the numerical value of “you will forget” (728).6Tishkach – תשכח. Because memory comes from the masculine Names and forgetfulness from the backside of Abbah and Ima, which is 728, as is stated in the mystical Unifications. This applies on both the individual level and to the whole. Exile is drawn from forgetfulness and redemption comes from remembrance. Ben Poras Yosef, p. 73a7See also Tzafnah Paneach , p. 96b.
Eikev.10.1
But you shall remember that it is the L‑rd your G‑d who gives you the power to become prosperous… (ibid. 8:18) You shall remember that it is the L‑rd your G‑d who gives you the advice to purchase acquisitions. (Targum Unkelos) The Talmud states that the wicked are always filled with regret over their sins. Why, then, are they called wicked? For it states: “A person who marries a woman on condition that he is righteous is married, even if it turns out that he is wicked, for perhaps he had feelings of regret at that moment.”8Kidushin 49b. The answer is that the Talmud is not talking about heavenly matters,9In the performance of those commandments that relate a person to G‑d, or those that apply between one person and the next. but mundane ones. That is, a person should realize that whatever befalls him, and whatever he himself does, is under G‑d’s direction. G‑d puts it in his mind to do things, as it says: “But you shall remember that it is the L‑rd your G‑d who gives you the power to become prosperous,” which the Targum translates as: “who gives you the advice to purchase acquisitions.” Thus, a person should never regret anything that he does, for it happened because G‑d willed it. If he regrets what he did, then he does not really believe that everything is under G‑d’s control – that is why he is called “wicked”! For that was not actually the case. For everything followed the Supernal Will, “except for fear of G‑d.”10Berachos 33b. Diglei Hodayah v’HaMitzvos, mitzvah 95
Eikev.11.1
And it will be, if forgetting, you will forget the L‑rd your G‑d, and follow other gods, serving them and worshipping them, I bear witness to you today that you will surely perish. (ibid. 8:19) Meaning, everything that happens in the world is under G‑d’s control, and a person can gain fear of G‑d from everything. He can remember G‑d through each thing. Thus, even forgetfulness comes from G‑d, for there is nothing besides him, and it must be it too can give a person fear of heaven. But when forgetfulness is itself forgotten, that is a very low level. And this is: “if forgetting, you will forget.”11וְהָיָה אִם שָׁכֹחַ תִּשְׁכַּח Likutim Yikarim, p. 4d
Eikev.21.1
And now, Israel, what does the L‑rd your G‑d ask of you? Only to fear the L‑rd your G‑d… (ibid. 10:12) Even the greatest nobleman feels small when standing before the king. And certainly, he does not want to receive the honor that he gets in his house, where all are ashamed and afraid of his eminence and authority. For when he stands before the king, he is completely nullified in fear and shame. This is the meaning of “What – the L‑rd G‑d asks of you.” That is, He asks that you be on the level of “what,”12As Moses and Aharon said: “…and what are we?” (Exodus 16:7), indicating their great humility. and through this, “and to cling to Him” (ibid. 11:22). Kesser Shem Tov, p. 19c
Eikev.44.1
Sometimes, even during prayer, one cannot rise up. But from one’s efforts to speak with fear and love below, and to cling to the Creator, one gets the ability to rise above all the firmaments, thrones, ophanim and fiery angels, and to cling17speak? in that world. Tzava’as HaRivash, §136
Eikev.69.1
I heard from my grandfathers [the Baal Shem Tov] that all the ascents of a person – whether of his character traits, or his speech – only occur through the leaders and Tzaddikim of generation. The Tzaddik is able to uplift everything. Now, there are two aspects to this. There are those people whom the Tzaddik uplifts through his Torah study and prayer. And there are those people whom the Tzaddik is only able to uplift through his mundane speech, as our Sages have said on the verse: “And their leaves will not wither (Psalms 1:…) – “Even the common talk of a Torah scholar is necessary.”1Sukkos 21b. Even though it seems to be empty words (devorim betalim). Really, the Tzaddik uplifts them with his words when he speaks with them. However, not every person is worthy of coming to this. Degel Machane Ephraim, Metzorah
Re'eh.1.1
Behold, I set before you today a blessing and a curse. The blessing, if you obey the commandments of the L-rd your G-d, which I command you today. And the curse, if you do not obey the commandments of the L-rd your G-d…” (Deuteronomy 11:26-28) There are aspects of blessing and curse. They occur when a person’s attachment to the inner dimension of the Torah and the mitzvos is only by means of the “bejeweled woman” – in ways that are pleasing to each one of Israel, according to his nature and desire.1The compiler of sefer Baal Shem Tov writes: “When Torah study is for the sake of any material end, this itself is a blessing and a curse. The very study is a blessing; however, the extraneous intention is called a curse. Therefore, this type of study is called a blessing and a curse together. Thus, the verse continues: ‘The blessing, if you obey the commandments….’ That is, a person must separate the blessing from the curse, and study Torah in a way that will only be for blessing.” Toldos Yaakov Yosef, Bo, p. 51a
Re'eh.2.1
And you will say, I will eat flesh… (Ibid. 12:20) The Talmud says: “Love compresses the flesh.”2Bava Metziah 84a. The context of this statement is a discussion in the Talmud between a Roman matron and Rabbi Yishmael bar Rabbi Yossi and Rabbi Elazar bar Rabbi Shimon, both of whom the Talmud describes as being extremely fat. The matron said to them, “Your children are not your own.” They answered, “Our wives stomachs are bigger than ours!” “All the more so!” she replied. “Love compresses the flesh,” they answered her. Meaning to say, love of G-d compresses and purifies the flesh, which is the body. It can also be said that love compresses and sweetens the flesh, which is Harsh Judgment; for the flesh comes from the side of Judgment, as is known. Likutey Yikarim, p. 5c
Re'eh.4.1
If the place which the L-rd your G-d shall choose to dedicate to His name shall be too far from you, you shall slaughter of your herd and your flock that G-d will give you in the manner I have prescribed… (ibid. 12:21) There is a tradition from Tzaddikim, the disciples of the Baal Shem Tov, that the words of the sefer Simla Chadasha17A classic work on the laws of shechita. are especially propitious to safeguard ritual slaughters (shochtim) from making errors, much in the same way as are the words of the Zohar. If a slaughter is well versed in this holy sefer, the merit of its author will save him from mistakes when he slaughters. The “Minchas Elazar” of Munkatch, in his approbation to the sefer Simlah Chadasha, pub. Munkatch 1901
Re'eh.6.1
Of these you shall not eat… the buzzard (ra’ah). (Ibid. 14:13) Why is it called the ra’ah? Because it sees (ro’eh) very far. It is taught, she stands in Babylon and sees a carcass in the Land of Israel.3Chulin 63b. An unrefined person is called Babylon, for he stands amidst the foolishness and vanities of the world.4The ancient settlement of Babylon (present day Iraq) is the site of the Tower of Babel, where the nations of the world were dispersed. To “stand in Babylon” means to be overwhelmed by the confusing thoughts (BilBuLim) that arise in a coarse and unrefined mind. A Tzaddik is called the “Land of Israel.” The one who stands in Babylon – in foolishness – looks at the Land of Israel – upon the upright man – as though he were a carcass.5I.e., something rotten and spoiled. This reflects the teaching of the Baal Shem Tov that the entire world serves as a mirror for each individual. If a person sees negative traits in others, it is because he embodies that same trait himself. Kesuvos 50a. Understand this! Ohr Ha’Emes, p. 107b
Re'eh.7.1
You shall surely tithe the produce of your seed, which the field brings forth every year. (Ibid. 14:22) Bring all the tithes into the storehouse, so that there may be food in My house, and put Me to the test with that, says the L-rd of hosts, if I will not open for you the windows of heaven and pour out for you blessing immeasurable (ad bli dai). (Malachi 3:10) Until your lips are worn out from saying, “Enough – Dai!”6Ta’anis 9a. The gemara is making a play on the words ad BLi dai, reading them, ad sh’yiBaLeh – “until your lips are worn out” – from saying dai. But the word dai isn’t pronounced with the lips at all! Really, that is how much the lips will be worn out from constantly saying “Dai, Enough!” – though it doesn’t require the movement of the lips at all. Rishpei Esh, Likutey Agados, 203
Re'eh.8.1
If there is a poor man among you . . . you shall open your hand wide to him… (Ibid. 15:7-8) I heard from the Baal Shem Tov a commentary on the verse: “As for me, I will behold Your Face in righteousness; when awakened, I will be satisfied with Your likeness” (Psalms 17:15). When a person gives a coin to a pauper, he creates a Unification. The coin is the letter yud and the five fingers of the giver are the letter hey. The outstretched hand of the giver is the letter vav and the five fingers of the poor person are the last letter hey. Through this, he causes a outflow of compassion, because [the Name] in proper order is absolute compassion. This applies when the giver initiates the act of charity, before the poor man stretches out his hand. Then the [the letters of the] Name are in order, which draws compassion into the world. But when the beggar first puts out his hand; then the Name is not in order. This is the meaning of: “As for me, I will behold Your Face in righteousness.” When I initiate the act of charity, then I will behold Your face. I.e., when I cause a Unification of the four letters [of the Name] in sequence, which is Your face – compassion. But “when awakened,” meaning to say, when the pauper awakens me by stretching out his hand for charity, then “I will be satisfied with Your likeness.” Then it is only the likeness of the four letters, but not the face. And this is: “You shall surely open your hand for him.” That is, you should be the one to open, then the Name will be in correct order. Mevaser Tzedek, Re’eh
Re'eh.10.1
They asked the Baal Shem Tov why he gave more than a fifth [of his income to charity], which contradicts the words of our Rabbis: “One who wants to be generous, should not give more than a fifth.”7Kesuvos 50a. He answered that the word “to be generous” – bizbez – is from the word “booty” – bizah. That is, a person who does not give joyfully, but rather like one who is stealing from himself, opposing his own will to fulfill the mitzvah of his Creator, for him, the Sages set a limit at a fifth. However, one who gives joyfully and takes pleasure in giving has no set amount. VeTzivah HaKohen, chap. 15
Re'eh.11.1
“One who wants to be generous, should not give more than a fifth.” That is, if he feels like he is stealing from himself. But if his heart trusts firmly that G-d will reimburse him, and he does not resent giving charity, he can give as much as he wants. Ma’aseh Yechiyel, VaYetze 14
Re'eh.12.1
It is better for a person not to do a mitzvah, than to do it out of self-interest. However, with regards to the mitzvah of charity, even if it is not done the best way, for the sake of G-d, the person should do it anyway, for he sustains the life of the poor. Tori Zahav, Re’eh
Re'eh.13.1
Every good gesture performed below arouses a corresponding movement in the Supernal Attributes, whether for Kindness or for Judgment (Chesed or Din), for “G-d is your shadow” (Psalms 121:6). A human being is made in the Creator’s image. If he fulfills “You shall open wide your hand to him,” the supernal source will open to pour forth to below. Otzar HaChaim, Yisro, p. 120d
Re'eh.14.1
If there is a poor man among you . . . you shall surely open your hand wide to him… (Ibid. 15:7-8) One who wants to derive benefit from others, may do so like the prophet Elisha… and one who does not want to benefit from others, should not do so, like the prophet Samuel.1Berachos 10b. The prophet Elisha, for instance, regularly accepted food and board from the Shunamit woman (2 Kings 4). On the other hand, Samuel would take his tent and all his supplies with him as he traveled throughout Israel to judge the people, so as not to derive benefit from others. There is a problem here. Since taking from others is optional – one can do so if one pleases or not – why did the redactor of the Talmud have to mention it.2Since both options are acceptable, the matter could have been left unstated. Furthermore, we can deduce one part of the statement from the other. Since it states that one who wants to derive benefit from others may do so like Elisha, we can deduce the opposite, and likewise from the beginning to the end. [So why mention both?]
Re'eh.14.2
The Baal Shem Tov explained this as follows. A rich man who gives charity fulfills the mitzvah “you shall surely open your hand wide to him.” The poor man who receives it, however, does not seem to be fulfilling a mitzvah. Still, if the man can not make a living, and accepts charity because he must – as it states: “If a person needs to take and doesn’t, it is as though he spilled blood,”3Jerusalem Talmud, Peah 37a. and, “If a person has two hundred [dinarim] minus one,4And is therefore in the category of a pauper, and can receive charity. even if a thousand people give him one [dinar] each, he can take”5From the leftovers of the harvest and from corners of the field. – and if he accepts it with the intention to give the rich person merit for showing him charity, then “greater is one who causes others to do [mitzvos] than one who does it himself.”6Bava Basra 9a. For a pauper can receive donations from more people in one day than a rich person can give to. Our Sages stated this in their commentary on the verse from Ruth: “‘The man’s name whom I did for today is Boaz’ (Ruth 2:19). It does not state: ‘who did for me,’ but ‘whom I did for.’ For more than the almsgiver does for the pauper, the pauper does for the almsgiver.” Now, since the poor man is taking charity selflessly, it is only right that he take it from righteous individuals who will gain merit on account of him, and not take it from the wicked. This was the case of Elisha, who did not want to take [a gift] from Na’aman,72 Kings 5. even though the latter converted, so as not to give him the merit of having given him. And this is the meaning of the Talmud’s statement: “One who wants to derive benefit from others, should do so like the prophet Elisha.” That is, he should take charity in order to bring merit to the giver. Thus, he should take it only from righteous Jews. On the other hand, even though it is a mitzvah to take charity in this way, he needn’t run after such a person. If he does not want to benefit from others, he need not do so, like Samuel, who did not take from anyone. Kesser Shem Tov, part 2, p. 23a
Re'eh.15.1
You shall surely open your hand wide to him, and lend him enough for his needs in that which he lacks. (ibid.) The first letters of the words “enough for his needs in that which he lacks” (dai machsoro asher yechsar lo) have the numerical value of the word “mouth” (peh, 85). And the final letters have the numerical value of the word “writing” (ketav, 422). This teaches us that even if you can not help a poor man verbally,8Perhaps the Baal Shem Tov means by speaking to rich people on his behalf. at least write him a letter of recommendation. Yalkut Moshe m’Tzefat
Re'eh.17.1
And you shall rejoice in your festival. (ibid. 16:14) There is no rejoicing except with flesh.9Pesachim 109a. That is, except when eating meat, as the verse says: “And you shall sacrifice peace-offerings, and shall eat there; and rejoice before the L-rd your G-d” (Deuteronomy 27:7). That is, there is no joy Above other than that which rises from below, from flesh and blood.10That is, the greatest joy in heaven is when creatures of flesh and blood serve G-d from earth. Tefilah l’Moshe, Hakdamah
Shoftim.1.1
Judges and officers you shall put for yourself in all of your gates… (Deuteronomy 16:18) You must put love and fear [of G-d] in all of your gates – in all of your thoughts, as in the words: “Her husband is known in the gates” (Proverbs 31:23).1This is a reference to the Zohar’s comment on this verse: “Her husband is known in the gates (she’arim) – this is the Holy One, who becomes known and attached to according to the amount a person can gauge in his heart, each one to the degree that he can cling to the spirit of wisdom. And according to what he gauges in his heart, that is how much He will be made known in his heart” (Zohar 1:103b). Likutey Yikarim, p. 18a
Shoftim.2.1
And you shall come to the Priests the Levites… (Ibid. 17:9) “The Priests the Levites” – for all Supernal Outflow comes in two aspects: Love and Limitation.2According to Kabbalah, the Priests, Kohanim, correspond to the Sefiros of the right, which convey the downward flow of love (Chesed), whereas the Levites correspond to the Sefiros of the left, which represent the forces of limitation (Tzimtzum). Love, on account of which G-d bestows upon the lower world, and the aspect of Limitation, which is that very Outflow which descends from the upper world to serve the lower world. Ohr Torah, Shemos. Likutey Amorim p.9b
Shoftim.3.1
According to the law which they shall teach you, and according to the judgment which they shall tell you, shall you act; you shall stray to the right or left from the word that they declare to you. (ibid. 17:11) According to the Baal Shem Tov, the Shach and the Taz10“Shach” is an acronym for the commentary “Sifsei Kohen” on the Shulchan Aruch, written by R. Shabsai ben Meir HaKohen. The “Taz” refers to the “Turei Zahav,” also on the Shulchan Aruch, written by Dovid ben Shmuel HaLevi. were the final legal arbitrators [of the Torah]. Therefore, one must be cautious not to transgress their legal opinions, except in a case of being more stringent. However, one must not be lenient in opposition to them, except when there is an attenuating circumstance with which they would also agree to be lenient, such as excessive monetary loss. Nevertheless, it is forbidden to question even those commentaries written after the Taz and the Shach, since they were accepted and agreed upon [by the Jewish people], and thus, the power of Divine Inspiration11Ruach HaKodesh. came into them. Sheiris Yisroel, Rimzei l’Sukkos
Shoftim.4.1
All the words of Torah that were written up until and including the Maharsha were composed with Divine Inspiration. And since they were written with Divine Inspiration, they are Torah itself.8I.e. an expression of G‑d’s own will for man. Sheiris Yisroel, Rimzei l’Sukkos
Shoftim.5.1
The Baal Shem Tov greatly praised the righteousness of the Maharsha. If people knew of it, he said, they would lick the dirt on his grave. Ibid.
Shoftim.6.1
In the early days of the sage, Rabbi Yechezkel of Prague,9Also know by the name of his famous work, the “Noda B’Yehudah.” the Baal Shem Tov said that heaven proclaimed: “Be careful with Yechezkel and his Torah.” Tzror HaChayim, p. 32c, in the name of Rabbi Y. of Skevere
Shoftim.7.1
The Baal Shem Tov said that the sage and Tzaddik, the author of the Noda B’Yehudah, was a new soul that had never previously been in the world. It had been hidden above, until it entered the world. Zichron Tov, p. 49b
Shoftim.8.1
You shall set a king upon yourself, whom the L-rd your G-d shall choose; from among your brothers you shall set king over yourself... (Deuteronomy 17:15) The king of Israel is the heart of Israel. This explains the verse: “How can I go, for Saul will hear and kill me?” (I Samuel 16:2).3When G-d told the Prophet Samuel to go to Bethlehem and anoint David as king instead of Saul, Samuel expressed fear that Saul would hear of his trip and try to kill him. Why was he scared to go? He could have gone in secret. What he should have said was: “How can I return, after I have anointed someone else as king? Saul will kill me.” The reason is because the king is the heart of Israel, and the heart hears4Based upon I Kings 3:9, where King Solomon prays: ““And now, O L-rd my G-d, You have made Your servant king instead of David my father; and I am but a little child; I do not know how to go out or come in … Give, then, Your servant a listening heart, to judge your people…” – that is, it understands.5In a related teaching, the Teshuos Chen writes in the name of the Baal Shem Tov: “The king is the aspect of the head of the world, and is able to know the thoughts of people.” This is what Samuel meant: “How can I go, for Saul will hear?” Since he was still the king of Israel before David’s anointment, “he will hear” – that is, he will understand the purpose of my going, “and he will kill me.” However, he was not afraid to return, because by then David had been appointed king, and Saul would not understand or hear,6The Teshuos Chen writes: “Since he anointed David, so that he would be the head, Saul immediately lost the power to know people’s thoughts.” for certainly Samuel acted in secret. Degel Machane Ephraim, Va’eschanan
Shoftim.10.1
You shall be pure-hearted (תָּמִים) with the L-rd your G‑d. (Deuteronomy 18:13) The letter tav in the word “whole-hearted” (tamim) is accented with a dagesh,1A diacritic dot place within a Hebrew letter. which alludes to the inner “point” of the heart. Meaning to say, you should be pure-hearted with your heart’s innermost point. Da’at Moshe, Noach, Shoftim2See, also, Vayachel Moshe, Tehilim 19 and 119.
Shoftim.11.1
You shall be whole-hearted with the L-rd your G-d. (Deuteronomy 18:13) External fears7That is, fear of things in this world, whether real or imagined. that strike a person are meant to awaken him to fear of G-d. What is this like? Like a soldier full of wrath, who is sent by the king to summon a man, and strikes fear and dread in him. Yet, there is no reason to fear this messenger, only to immediately go to the king to placate him. Similarly, external loves are meant to awaken a person to love of G-d. What is this like? Like a messenger of the king who shows gestures of love. A foolish person will delight in and spend time with the messenger, but a wise person will say, “Why should I spend time with the messenger, let me go the root of the king’s love.” Thus it is written “You shall be whole-hearted with the L-rd your G-d,” with an oversized letter tav.8Apparently, the Baal Shem Tov had a tradition that the letter tav, in the word tamim, was written large, as follows תמים תהיה עם ה' אל-היך. However, that tradition has been lost to contemporary scribes. This is only one of several differences to be found in the Torah scrolls of the Baal Shem Tov. For the tav is distant from the aleph. This implies [that one must] uplift all the distant things,9The letter tav is the last in the Hebrew alphabet, and represents the material world which is distant from its spiritual root. be they love, fear, joy, or physical pleasure, to the Aluph; that is, the Master of the World (Alupho shel Olam). Kesser Shem Tov, p. 19d
Shoftim.12.1
You shall be pure-hearted with the L-rd your G‑d. That is, even when you study Torah, of which it is said: “The Torah of G‑d is perfect”3Temimah, related to the word Tamim, “pure hearted.” (Psalms 19:8), you must still be “pure-hearted with G‑d.” Do not assume that this happens of itself, since the Torah is called “the Torah of G‑d,”4Exodus 13:9. for you must be quite careful with this. This is as the Sages said in the Mishnah: “One who walks on the road and studies, and is interrupted from his studies,5Usually translated as “and interrupts his studies.” The current translation is in keeping with the Baal Shem Tov’s reading, as will become apparent below. and says, ‘How lovely is this tree, and how lovely is this field,’ is considered by the verse as if he were guilty of a mortal sin.”6Pirkei Avos 3:7. It should have stated: “One who walks on the road and is interrupted from his studies,” and we would have known that he was studying. Furthermore, it says “the verse considers it…,” without stating which verse. But perhaps this is speaking of a person who follows the straight way, and is nevertheless alone, in that he is not attached to G‑d. He studies, and is interrupted from his studies – that is, his attachment to G‑d is interrupted from his studies themselves. He becomes proud and haughty due to his studies, and thinks that his knowledge is his own. “How lovely is this tree,” he says, referring to himself, as it is written: “For a man is a tree of the field” (Deuteronomy 20:19). He thinks that he is “a tree that grows and becomes mighty.”7Paraphrasing Daniel 4:8. “How lovely is this field,” as it is written: “…break up for yourself a fallow ground…” (Jeremiah 4:3). Meaning, he claims to be preparing himself a portion in the world-to-come through his studies. Thus “the verse considers it” – that is, the verse: “You shall be whole-hearted with the L-rd your G‑d” – considers it as if he were guilty of a mortal sin. For this verse includes the entire Torah. Kesser Shem Tov, part 2, p. 22b
Ki Teitzei.1.1
When you go out to war against your enemies, and the L-rd your G‑d gives them into your hand, so that you will take captives. (Deuteronomy 21:10) Through the very devices of the evil inclination, the evil inclination itself can be defeated. If it is quick in its work to entice a person to sin, in order to fulfill G‑d’s commandment (as the Zohar relates with the parable of the prostitute1The Zohar (2:163a) defines the nature of the evil inclination with a parable: “This is like a king who had an only son, whom he loved very much. He ordered him not to not to associate with any evil woman, for whoever drew near to an evil woman is not fit to enter the king’s chamber. The son promised that he would fulfill his father’s will in love. Outside the king’s palace was a prostitute, of beautiful appearance and form. Days past, and the king said, ‘I want to see my son’s commitment to me.’ He called that prostitute and told her to seduce his son. She followed the king’s son and began to hug him and kiss him, and to seduce him in many different ways. If that son is upright, and upholds his father’s orders, he will berate her and not listen to her, and push her away. Then the father will be happy with his son, and bring him into his chamber, and give him gifts and great honor. Who caused the son to receive such honor? That prostitute.”), then a person should also learn to be quick in his efforts not to listen to the evil inclination, which is the will of G‑d [for him]. Toldos Yaakov Yosef, Bechukosai, p. 126d
Ki Teitzei.3.1
And you will see among the prisoners a beautiful woman… (ibid. 21:11) The word “woman” – eshes – is an acronym for the words “L-rd, open my lips….” “Beautiful” – yefas – is an acronym for “…my mouth will relate Your praise” (Psalms 51:17).2אשת – אדנ"י שפתי תפתח. יפת – פי יגיד תהלתך. Otzar HaChayim, Ki Setze
Ki Teitzei.4.1
And you will see among the prisoners a beautiful woman and you desire her, and you take her as a wife. (ibid. 21:11) This is also a promise. When G‑d gives the evil inclination into your hands, then “you will see” how the Divine Presence, which is “a beautiful woman,” is in captivity (so to speak). “And you desire her,” to redeem her from captivity, “and you take her as a wife.” Degel Machane Ephraim, Ki Setze
Ki Teitzei.5.1
She must take off her captive's garb. (Ibid. 21:13) I already explained in the name of my grandfather [the Baal Shem Tov] that extraneous thoughts come to a person because the holy spark within the letters of these thoughts desires to be fixed, raised to its source and rectified. In the upper worlds, the letters of all foreign thoughts are purified lights. However, they descend to the depths and are enclothed in filthy garments, as my grandfather explained: “She must take off her captive's garb.” You must not take them in their filthy garments. Rather, you should remove from them their filthy garments; then their light will shine like the dawn. Degel Machane Ephraim, Vayechi
Ki Teitzei.7.1
If a man commits a sin (chet, חֵטְא) worthy of death… (Deuteronomy 21:22) Reish Lakish said, “Great is the power of teshuva, for a person’s intentional sins become like unintentional sins...” Really? But Reish Lakish also said: “Great is the power of teshuva, for a person’s intentional sins become like merits...” There is no contradiction. The first case speaks about teshuva out of fear [of punishment], the second speaks about teshuva out of love [of G‑d].1Yoma 86b. G‑d’s glory fills the entire world. Even the existence of sin and the pleasure of the sinner come from the Supernal Pleasure. For there is an attribute called “delight” (chemdah), from which G‑d draws upon the entire creation: man, beasts, animals, insects, etc., as we clearly see.2Every creature in the world takes pleasure in something. That pleasure is derived from the Supernal pleasure whose source is G‑d. This is true even of the pleasure a person derives from sin. And within every delight are [the Names] Y-H-V-H and Adnut. Before the delight is experienced, it is Y-H-V-H, and after it is experienced, Adnut is created. Now, the letter ches from the word chet refers to the eight letters of these two Names together, and the letter tes in the word refers to the goodness hidden within it. Whereas the letter aleph is silent.3The letter aleph is not pronounced in the word. It refers to G‑d who is hidden in the sin. See the following pieces. This is chet. Ketones Passim, p. 35b
Ki Teitzei.7.2
There are thirteen principles of Torah interpretation. One of them is kal v’chomer (“from lesser to greater”).4I.e. one deduces the law of a greater or more stringent case from that which applies to a lesser one. The Baal Shem Tov relates to this as a universal spiritual principle: when physical delight is enjoyed below (“lesser”), it should awaken spiritual delight Above (“greater”). By evoking pleasure below the same trait should be aroused Above – kal v’chomer. However, the “shell” of sin prevents the arousal of this goodness Above. But when a person does teshuva, the element of evil and the shell are removed, and the hidden goodness left behind. Then goodness is also evoked Above, and sins are transformed into merits. However, this is only for a person who succumbed to temptation, not for one who intentionally sought to anger G‑d. Ibid.
Ki Teitzei.8.1
The letter aleph is silent (in the word chet) to teach us that the Master of the World – the Alupho shel Olam – is concealed there; for without Him, “no man can lift his hand,”5Genesis 41:44 whether small or great. Degel Machane Ephraim, Ekev
Ki Teitzei.9.1
The reason why the letter aleph is not pronounced is because the sinner, at the moment he wants to sin, forgets the Alupho shel Olam. Ibid., Likutim to parashas Devorim
Ki Teitzei.10.1
I heard from my Master that the Alupho shel Olam is hidden within sin. That is, the letter aleph can not be heard when pronouncing the word, and it is written last. So too in the word “impure” (tuma, טמא), the aleph is also silent and last. Understand this! For when a person sins, his awareness of G‑d6“Da’at” leaves him, as the Sages said: “A person does not sin unless a spirit of folly enters him.”7Sotah 3a. He imagines then that G‑d has abandoned the world and is unaware of him. For if he knew and believed that G‑d is aware of everything that he does, and watches over him constantly, he would never sin. But this is a total falsehood, for G‑d’s providence is there too, for if you could imagine that He were to remove His influence for even an instant, G‑d forbid, the person would immediately die. He would not have the power to do anything. The Holy One is certainly there, though greatly concealed. This is alluded to by the silent aleph, which refers to the Alupho shel Olam. Ibid. parashas Emor
Ki Teitzei.11.1
If a man has committed a sin (chet) worthy of death, and is executed, and you hang him on a tree, you must not allow his body to remain on the tree overnight, but you must bury it on the same day. (ibid. 21:22) There is a problem with this verse. A chet is an unintentional sin. Why should he receive the death penalty, which applies only to intentional sins? The answer is that the sin of spilling seed is a capital offense, even when it happens unintentionally.8Such as in a nocturnal emission. Because the first time it happens, the Sitra Achara9The “Side of Evil.” removes the person’s nefesh, the second time, his ruach, and the third time, his neshama. It leads him into the kelipot so that he rejects all rebuke, and the result is death, G‑d forbid. This is the meaning of: “If a man has committed a chet.” That is, the type of unintentional sin that nonetheless carries the death penalty; i.e. spilling seed. “And you hang him on a tree” – that is, even if you hang him on the Tree of Life and admonish him, he won’t accept it. Therefore, “you must not allow his body to remain on the tree overnight, but you must bury it on the same day.” That is, the moment he enters the aspect of “day” – “his day is pure”10Berachos 2a. – in order to purify his soul, then “you must bury it” – i.e. separate the dross from him.11Meaning, sin causes a person to become insensitive to spiritual admonition. However, there is a moment when a sinner enters the aspect of “day,” and has an arousal of spiritual purity. At that moment, he will hear your words, and thus you can separate the bad in his personality – the dross – from the good. Degel Machane Ephraim, parashas Ekev
Ki Teitzei.15.2
You must not allow his body to remain on the tree overnight, but you must bury it on the same day. If you need to add onto a cemetery (G‑d forbid!), you must do so as follows. First, ten men, and no less, must circle the place that they want to add on seven times. With each time around, at each of the four corners of the area, they should recite Psalms 102, 103, 104, and Isaiah, chapter 42, from the verse: “Sing to G‑d a new song” (verses 10-25). They should begin from the south-east corner, and while still there, recite Psalm 102. They should begin to encircle the area and recite: “May the pleasant of the L‑rd be upon us, etc” (Psalm 90:17) as they go, until they reach the north-east corner, where they should say Psalm 103. They should continue on from there, saying “May the pleasantness, etc.” until they reach the north-west corner, where they should recite Psalm 104. They should continue going around, saying “May the pleasantness…” until they reach the south-west corner, where they should recite Isaiah, chapter 42: “Sing to G‑d a new song.” When they finish the first cycle, they should recite “Ana bakoach…,”12The 42 word prayer written by Rabbi Nechunia ben HaKaneh, found in most prayerbooks in the Korbonot section, or in the prayers following the recitation of Sefiras ha’Omer. concentrating on the first name derived from the first verse.13The first letters of the 42 word prayer together constitute the 42 letter name of G‑d. This name is divided into seven groups of six letters. For instance, the “ana bakoach” verse reads as follows: אָנָּא בְּכֹחַ גְּדֻלַּת יְמִינְךָ תַּתִּיר צְרוּרָה, the first letters of which form the Divine Name: אבגית”צ. They should follow this procedure after each round, reciting “Ana bakoach” each time, and concentrating on one of the seven names, until they finish all seven names in the seven rounds. And when they start to build the walls of the new area, they should not begin from the north side, nor should they begin to bury people from the north side, nor should they bury a Cohen first. May it be His will that death be swallowed up forever, speedily in our day. Amen. Ner Yisroel, Likutey Rav Hai Gaon
Ki Tavo.1.1
And it shall be, when you come into the land that the L‑rd you G‑d is giving you for an inheritance, and you possess it and settle it, you shall take the first of all the fruit of the ground, produced by the land that L‑rd your G‑d is giving you. And you shall place it in a basket, and go to the site that G‑d will choose as the place associated with His Name. (Deuteronomy 26:2) In the words of our holy Teacher,1The Kabbalist, R. Yitzchok Luria. the secret of the First Fruits is the return of the light of the Feminine to the priest, who is Chesed, so that the Externalities2These are the forces of evil that exist beyond the realm of holiness. do not draw [sustenance] from it. We can explain our Master”s words according to the teaching: “Whoever brings a gift to a Torah scholar is as though he has brought First Fruits.”3Kesuvos 105b. Why are first fruits singled out as opposed to all the other priestly gifts?4There are 24 gifts that Israel is required to give to the priests throughout the year, such as the First Fruits, the firstborn of the flock, the first shearing, and various portions of the Temple sacrifices. This can be explained as follows. “G‑d has made everything for His own purpose...” (Proverbs 16:4). Everything is created for His honor, to retrieve the sparks of purity that were scattered in all things. The Congregation of Israel5A synonym for the Shechinah. then ascends with these sparks to make “a new offering to G‑d,” as in the case of “a new measure and an old measure,”6Mishnayos Challah 4:4 as is known to the wise. For a person who clings to G‑d creates a Unification of His Name with everything he sees, hears, smells and touches. Through this, the Divine Presence is adorned with ornaments that did not previously exist.7Based upon the Zohar 2:95a, referring to the sparks of holiness that are removed from the impure shells and given to the restoration of the Shechinah. These sparks are said to not have existed prior to their redemption from the kelipot. Then, “all the workers of iniquity will be scattered,”8Psalms 92:10. The forces of evil only exist due the spark of holiness trapped within them. When this spark is removed, they are annulled. the evil will be sweetened, the good removed, and an awesome Unification will take place above, to be reflected below.
Ki Tavo.1.2
The mystery of the First Fruits is the mystery of the sparks9Birurin – literally, “that which is sorted out.” that are sorted out in holy thought,10That is, the holy consciousness of a Tzaddik is able to discern and uplift the sparks of holiness in all things. in order to uplift the lights of “Feminine Waters,” of the Female Aspect to their roots, so that the impure shells do not leech on it. “And he wraps a band around it;”11Rashi (Exodus 23:19) explains that at the beginning of the season, a farmer wraps a band (gami – גמי) around the first fruits so that he can identify them later. in the mystery of “Great are the works of G‑d…” (Psalms 111:2).12The words “Great are the works of G‑d” – Gadol ma”asei Y-H-V-H – form an acronym for the word gami, band. However, not every person can endure having his soul cling to the supernal G‑d, to create unifications with all the things in the world, and ornaments and [letter] combinations. Therefore, G‑d, in His great love for the holy nation, commanded us to bring First Fruits to the Temple, and through them to make a great and awesome Unification, to uplift the soul of all living beings, and through this mitzvah, to bind all objects, actions and pleasures of this world to G‑d. For everything follows after the beginning, and since he revealed the first time that his whole intention is to uplift the soul of all life to G‑d, all of his fruits and crops are rectified and refined. This is the meaning of giving a gift to the Torah scholar. Understand this well, for the Tzaddik has the power to rectify everything, and everything that belongs to a person is rectified by means of this gift.13I.e., just as the First Fruits uplifts the holy sparks that are in the rest of the crop, so a gift to a Tzaddik can redeem the holy sparks that are in the rest of a person”s possessions. This was the practice of the Baal Shem Tov and his disciples. For sometimes, a Tzaddik can pass by a certain place with a Unification of His Name or a holy thought in mind, and he repairs all the vegetation of the field. Otzar HaChayim, Mishpotim, p. 199b
Ki Tavo.4.1
“The L‑rd whom you have glorified today to be your G‑d . . . and the L‑rd has glorified you today to be His special nation” (Devorim 26:17-18) It is written: “Israel, in whom I will be glorified.” (Isaiah 49:3), and “the glory of Israel” (Lamentations 2:1). That is, G‑d cannot laud Himself, for who can comprehend His essence? Therefore, He exalts Himself in His children, like a father prides himself in his son. With this love, G‑d emanated the Children of Israel, in order to be exalted through them. It comes out that [spiritual] delight is revealed in this exaltation. Kisvei Kodesh, p. 24c
Ki Tavo.6.1
Because you did not serve the L‑rd your G‑d in joy, and with gladness of heart, for the abundance of all things. (Ibid. 28:47) When the leaders of the generation are happy, they arouse joy in the entire world. Dibras Shlomo, Shemini

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.