Ba'al Shem Tov

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Ki Tavo.7.1
It is very bad to cry, for you must serve G‑d with joy. However, if you cry out of joy, that is very good. Tzava’as HaRivash, p. 6a
Ki Tavo.9.1
And your life will hang in doubt before you; and you will fear night and day, and not believe in your life. (Deuteronomy 28:66) You should always be able find something wrong with your service of G‑d, or some ulterior motive, even an extremely slight one, or that you are not serving G‑d with love and fear, as should be. For then, when you serve G‑d again with that commandment, you will be careful to do so with greater fear and love than before, and without the slightest ulterior motive. Afterward, you should probe even deeper to find yet another shortcoming, even in the same ac, for now you recognize G‑d’s greatness even more, and understand that according to your current level of love and fear, you have not fulfilled your obligation, and that you need even more fear. This, in turn, leads to an even greater awareness of G‑d, and the realization that even that level of fear and love are inadequate, so that you will discover even subtler ulterior motives that you did not recognize at first, for now you know more. Then you will be even more exacting with yourself, in order to be cleansed of all dross. It comes out that you will continually ascend your entire life. For by finding more and more shortcomings in your service, you will be ever more careful with each mitzvah. However, a person who imagines that he has fulfilled his obligation with his worship and finds nothing wrong in it may not be serving G‑d at all. He is full of ulterior motives and foolishness, though he thinks that he is doing a pure form of service. For this is the way of the evil inclination. It blinds a person and makes him think that he is serving G‑d properly, whereas he never once did a mitzvah for the sake of G‑d’s Name in truth – everything was a lie. Even when a person serves G‑d without ulterior motives, so long as he does not find something lacking in his service, he will not know how to go higher level of worship.
Ki Tavo.9.2
The fundamental principle is that it is impossible to remain on one level, for “the living creatures ran and returned” (Ezekiel 1:14). If a person can not attain a higher level, then perforce, he must fall from the one he is on. It is impossible to remain on one level; either he goes up, or he goes down. This is the meaning of: “Your life will hang in doubt before you.” Your life – that is, your vitality, which is your fear and love of G‑d – will hang before you as if you have not yet deserved it, as if you do not have it. “And you will fear night and day, and not believe in your life” – that is, you will not believe that you have this life; for you should always think that you have not yet attained it. For instance, who is greater than Rav Abahu, who beheld thirteen rivers of pure balsam oil before his death,1A metaphor for thirteen channels of Divine Illumination that he would receive after his death. See Midrash Rabbah, Bereishis 62:2; Shemos 52:3; Midrash Tanchuma, Bereishis 49. yet declared: “And I said I labored in vain”2I.e., at Torah and serving G‑d. (Isaiah 49:4). For he thought that he had never fulfilled his obligation to G‑d, as it says: “Behold, the heavens are not pure in His eyes” and “He charges His angels with folly…” (Job 15:15 and 4:18). Amtachto Benyamin on Ecclesiastes 4:13
Ki Tavo.10.1
When the skins are first returned to the wine to make it ferment,3In the wine making process, after the grapes have been crushed and the liquid drained off, the skins are returned to the mixture to aid in the fermenting process. the mixture is very thick, for all the dregs rise to the top. After a while, the wine is strained and poured into another barrel, where it is left for several days. Then, a much finer residue sinks to the bottom. It is strained again and poured into another barrel, and after several days, even finer sediment settles on the bottom. This is done several times, until only a trace remains stuck to the bottom of the barrel. So too, in serving G‑d. Before a person contemplates serving G‑d purely, it is as though he pours out unstrained wine. He does sins and mitzvos unintentionally, by accident. When he sets his mind to serve G‑d pure-heartedly, he separates himself from the “dregs”; that is, his inner dross.4I.e. his bad personality traits He goes in the straight way for a while, until when he examines himself again, he discovers even finer and more subtle ulterior motives. He separates himself from these and purifies himself again. Then, he follows a higher path than before. Yet, when he contemplates his deeds again, he will still find ulterior motives and dross – things that he does for himself, though much subtler, such as serving G‑d to receive the reward of the world-to-come. For the evil inclination does not let a person go so easily, to service G‑d in purity and clarity. And as much as a person runs away from it, it follows him ever more subtly. Ibid. on Ecclesiastes 2:11
Ki Tavo.11.1
You shall sell yourselves there to your enemies as slaves and maids, but no one shall buy you. (ibid. 28:68) Before our holy teacher, the Baal Shem Tov passed away, he said: “Let not the foot of pride overcome me…” (Psalms 36:12). And he said: “You shall sell yourselves there – in your heart – to your enemy. For you should constantly feel broken-hearted and concerned that you have been sold “to your enemy – the evil inclination – as slaves and maids.” For everything you do is in order to receive some kind of reward, like a slave or a maid. You should feel all this in your heart, for it is not written: “you were sold,” but “you have sold yourself.” Then, “no one will buy you.” That is, there is no one who can rule over you.5See the Zohar Chadash 60a.
Ki Tavo.11.2
These are his exact words: “No one will buy you.” When your hearts will be broken and humbled, and you feel like you are full of evil, and sold and delivered into the hands of evil, that all of your mitzvos are merely in order to gain some reward, and that you are becoming slaves and maids and have never in your life performed the will and delight of your Creator, then, “no one will buy you.” Vet nisht kain macht in kain shlita haben oif dir kain shum ra, kain mastin u’mikatreg. In di vest devuk zayin b’chai hachaim.6“No evil and no Accuser will have any rule over you, and you will be attached to the aspect of life.” With these words, his soul departed, on the first day of Shavuos, before the morning prayers, in the year 1760. Heichal HaBracha, p. 129d
Nitzavim.1.1
Lest there be among you any man, woman, family or tribe, whose heart strays this day from the L‑rd our G‑d, and who goes and worships the gods of those nations. Lest there be among you a root whose fruit is gall and wormwood. (Deuteronomy 29:17). Know – for this is clear – that whenever a person has bitter and evil thoughts that challenge his faith, his life is at that very moment being judged,1Similarly, the Arizal writes that if a person suddenly starts crying on Rosh Hashanah or during the Ten Days of Penitence, it is a sign that at that moment, he is being judged before the Heavenly Tribunal. or the life of one of his children. Therefore, he must try as hard as he can to annul these evil thoughts and to bind his soul with simple faith to G‑d. He must believe and know that no place devoid of Him, and that G‑d enlivens, creates, directs and judges everything – every single movement and word. He should constantly repent in joy and with a good heart to serve his Creator. Every morning, he should declare that if, G‑d forbid, the Accuser tempts him with a thought opposite G‑d’s will, it will be completely invalidated, for it is completely empty and without substance, like the thoughts and foolishness that the evil inclination puts in the heads of unintelligent people. He should reject them with all of his heart in truth. Otzar HaChayim, Shalach, p. 106a
Nitzavim.2.1
And it shall come to pass, when he hears the words of this dread curse, that he bless himself in his heart and say: “I will have peace, even though I walk in the stubbornness of my heart” . . . G‑d will not agree to forgive such a person. (Ibid. 29:18-19) The Baal Shem Tov told a parable. There was once a king who had three devoted followers. However, other people spoke evil of them, and claimed that they did not truly love the king. And so, the king commanded each one of them to feed his dog from the king’s treasury. One of the men was very wise and said: “Why should I feed my dog and waste the king’s money? It is better if I use the money to make a crown for the king.” The second man fed his dog, but only enough to keep it alive. The third wasted the king’s money and fed his dog well.2The Komarno Rebbe explains this parable as follows: “There are righteous people, intermediate, and wicked people. There are accusations against them in heaven, and the matter is clarified through the King commanding them to feed a dog – that is, the evil inclination and the impure body – from the King’s treasury. For “The earth is the L‑rd‘s and its fullness” (Psalms 24:1). The wise and righteous one makes holy Unifications from all the things in this world, and a crown for the King, until, from the abundance of spiritual light, joy, life and devekus, all the pleasures and desires of this world are completely annulled…. And when he eats and drinks and has marital relations, it was all done with holy Unifications, and in the brilliant light of the Shechinah, of which there is no pleasure in the world that can compare. In comparison to this delight, all material pleasures are completely nothing, and do not even make a mark. Until, from the great light of holiness, the dog is not fed at all, and it is transformed into a holy angel (i.e., the evil inclination is turned into an angel for good)… Others are not on this level, and they fast and afflict themselves and eat only enough to sustain their lives, so as not to waste the king’s money on a dog. This is also good. But the third level follows the desires of his evil heart and feeds the dog well. And so, the King sicks the evil inclination upon him. He does every sin, until he repents and finds favor.” And so, the king sicked the dog on him. But as for the one who made him the crown…3The king rewarded him. Heichal HaBracha, Bechukosai, p. 287d4The last few words of the translation are taken from Ben Poras Yosef, p. 127d, where the parable is also presented.
Nitzavim.4.1
And you shall return to the L‑rd your G‑d, and listen to His voice… (Ibid. 30:2) When a person brings a candle into a dark room, the darkness completely disappears. So too, when a person repents; though at first he was in a dark place, when the light of Torah shines, the darkness vanishes completely. Degel Machane Ephraim, Likutim: Nitzavim
Nitzavim.5.1
A person may carry with him sins from a first or second lifetime. But when he prays on behalf of sinners, he fixes his own transgressions. Understand this! Ibid. “Things I heard from my grandfather”
Nitzavim.6.1
And you will then return to the L‑rd your G‑d, and you will heed His voice, according to all that I command you today. You and your children [will repent] will all of your heart and with all of your soul. In the place where the ba’al teshuva stands, complete Tzaddikim cannot stand.3Berachos 34b. The greatness of the ba’al teshuva lies in his familiarity with the heat and passion of sin, for when he does teshuva and applies himself to Torah study and mitzvos, he does so with great enthusiasm and passion. He remembers well the fervor, which is not the case of the Tzaddik, who has never experienced this in his life.
Nitzavim.6.2
My Master and Teacher (the Baal Shem Tov) offered another reason. Good deeds and Torah study can become routine for a Tzaddik, and he does them without much enthusiasm. However, they are new for a ba’al teshuva. Furthermore, if the ba’al teshuva does not do everything with devekut, he will fall from his level. Therefore, he must serve his Creator with great enthusiasm. Ohr Torah, Toldos
Nitzavim.7.1
What is the definition of a ba’al teshuva? Rav Yehuda said, “For instance, when the opportunity for sin comes his way a first and a second time and he is saved from it.… Rav Yehuda said: “With the same woman, at the same time, in the same place.”4Yoma 86b. The Heavenly Academy raised a question about this: When a person is about to sin with that woman, he does so brazenly, laughing with her, until they sin. Now, when he repents, he goes to the place of the woman feeling ashamed and in secrecy, so that the sin should be despicable to him. How, then, is this complete teshuva, since it doesn’t resemble the original transgression? The answer the Heavenly Assembly gave was that, in truth, they let him…5That is, they let him experience the same lusts and emotions so that he enteres a similar situation as before. Now, however, he overcomes it. Rav Yeibi, Tehilim 36
Nitzavim.8.1
Then the L‑rd your G‑d will bring back your remnants, and have mercy on you, and will once again gather you from among the nations where the L‑rd your G‑d has scattered you. (Ibid. 30:3) Every single Jew must perfect and make ready the part of the Messiah5Komat HaMoshiach – literally, the “structure of the Messiah.” The soul of the Messiah, like that of Adam, incorporates all the souls of the Jewish people, from the forefathers until the last generation. Every Jew has his place in the soul of the Messiah. By working to refine one’s own soul, the collective soul of the Messiah is built, and the redemption draws nearer. that relates to his own soul. As it is known, the word “Adam” is an acronym for the words “Adam, David, Messiah.”6א”דם, ד”וד, מ”שיח – אדם. Adam’s size was from one end of the earth to the other,7Chagiga 12a. and included in it all the souls of Israel. After the sin, however, his stature was diminished. Likewise, the Messiah’s soul will be made up of all the 600,000 souls of Israel, as it was before Adam’s sin. Therefore, every Jew must make ready that portion of the Messiah that corresponds to his own soul, until the entire structure is fixed and established. Then there will be a universal Unification, without end. May it be soon in our days! Me’or Einayim, Pinchas
Vayeilech.2.1
Then My anger shall bun against them on that day, and I will forsake them, and I will hide My face from them, and they shall be devoured… (Deuteronomy 31:17) The Baal Shem Tov told a parable: A king once ordered [his servant] to strike and punish his son, the prince, for sinning. However, as long as the king was watching, the servant was too scared to do anything – despite the fact that the king had commanded him. What did the king do? He hid his face so as not to look. Then the servant was able to strike the son, until he repented and cried out to his father. So too, as long as G-d looks over His children Israel, the Forces of Judgment cannot affect them. For we are called children of Hashem. Thus it says: “I will hide My face from them, and they shall be devoured.” Rav Yibei, Tehilim 17
Vayeilech.4.1
On that day I will utterly hide1Hastar astir (הַסְתֵּר אַסְתִּיר), literally “hiding, I will hide.” My face because of all the evil that they have done in turning to alien gods. (Ibid. 31:18) When a person is unaware that there is a state of concealment, it is certainly not good, for he can think that he is a perfect Tzaddik, and will not repent. However, when he realizes that there is concealment, and feels it in his soul, he will be humbled before G-d and beseech Him. This is the meaning of “hiding, I will hide.” That is, I will hide the concealment itself, so that the person will not even realize that it is hidden. Degel Machane Ephraim, Tzav2See, also, Ben Poras Yosef, p. 28c; Tzafnah Paneach p. 2a and 51c; Katones Passim, p. 35a.
Vayeilech.5.1
I will utterly hide My face… This is an astonishing thing. How can G-d hide His face from Israel? How will they find life and strength, for this is their whole vitality? This can be compared to a king who hid himself in his palace, surrounded by walls, fire and rivers, to keep people from approaching him. Yet he created all of it with the power of illusion. Thus, he hid himself from his children. However, one of the wiser ones began to consider the situation. Could it be that his compassionate father did not want to show his face to his beloved son? It must be a trick! His father was testing him to see if he would make the effort to come to him. Really, there was nothing concealing him. Indeed, as soon as the son threw himself into the river, it vanished like an illusion, and he passed through. So too, with the walls and the fire, until he came to the king’s chambers. Another person, a foolish one, managed to pass through the walls, and through the water, but turned back because of the fire. The parable is easily understood.
Vayeilech.5.2
Only when a person can sacrifice himself and push himself past the walls and come to the king will attain a higher level than before. This is the meaning of: “I will descend with you” (Genesis 46:4). That is, when you realize that “I” (i.e. G-d) is even in the descent, and that the very concealment with which He hid Himself from you is also for your benefit, then, “and I will raise you up, and you will ascend” (ibid.). That is, you will merit a higher level, which is the meaning of [the extra words] “and you will ascend.”
Vayeilech.5.3
And this is the meaning of: “G-d who goes before you constantly”3A paraphrase of Deuteronomy 31:8, as is apparent from the second half of the verse quoted. both in low times and high ones. Then, “He will not fail you, nor forsake you” (Deuteronomy 31:8), which the Targum explains translates as “He will not cast you off, nor will He distance you.” For even when He is at times concealed, He does not intend to be far from you, as we explained. This is what is alluded to in the words: “And I will hide” – that is, you should realize that “I” am in the concealment. Degel Machane Ephraim, Vayelech
Vayeilech.7.1
It is written in the Tikunei Zohar: “‘I am the L-rd, I do not change’ (Malachi 3:6). But for the iniquitous, He does change.”4Tikunei Zohar 26, p. 71b. He hides Himself in many garments and concealments. Yet, if a person knows that the Holy One is hidden there, it ceases to be concealment, for “all the workers of iniquity will be dispersed” (Psalms 92:10). And this is the meaning of: “I will hide my face from them.” That is, He will hide from them in a way that they do not realize He is hidden there. Similarly, I heard from my Teacher (the Baal Shem Tov) that the words: “The enemy said, I will pursue, I will overtake, I will divide [the spoil]” (Exodus 15:9), all begin with the letter aleph. Because the Alupho shel Olam (the Master of the World) is hidden there, in the mystery of the Name “Sa’el” (סאל). Toldos Yaakov Yosef, Bereishis; Ben Poras Yosef, p. 111a
Rosh Hashana and Yom Kippur.1.1
The Sages ordained the blowing the shofar [after morning prayers] from the first of the month [of Elul], as was the case in the desert.6Pirkei d’Rebbe Eliezer, chapter 45: “One the first of Elul, G‑d said to [Moses], ‘Come up the mountain to Me.’ They blew a shofar throughout the camp to declare that Moses was ascending the mountain, so that they should not stray after idolatry again.” That is, if the leaders of the generation seclude themselves from the first of Elul in order to improve (m’shaper7משפר, a homonym of the word shofar, שופר.) their deeds, like Moses in the desert, then they will ascend and join with the people of their generation. But if not – if they are in the exile of the evil inclination – then, the nation must work for itself. The High Holiday cantors are the generals of the army, and they should wear armor.8Possibly an allusion to sexual purity, which protects a person from the onslaught of the evil inclination, like armor. If not, however, they cannot be relied upon, and each person must fend for himself. Tzafnah Paneach, p. 25d
Rosh Hashana and Yom Kippur.2.1
There are two types of preachers6It was customary, in the time of the Baal Shem Tov, for the local rabbi or an itinerant preacher to address the congregation with words of admonishment during the high holidays, to encourage them to repent. and prayer-leaders on the Days of Awe. The first is careful to enunciate his words properly and beautifully, in order to find favor in the eyes of the common folk and the women. However, his words do not emerge from the depth of his heart. The second type is concerned with the content of his words, that they be based upon good foundations, and that they emerge from the depths of his heart, even though they are not articulated well.>נר<Ben Poras Yosef, p. 113c
Rosh Hashana and Yom Kippur.3.1
I heard a parable from my Teacher (the Baal Shem Tov) about the High Holiday cantors, for one should not rely upon them, but should himself pray with concentration. Once, two kings were at war with each other. One king was very powerful, for his soldiers dressed in mail and armor. The other king sought out mighty soldiers like them, but could not find them. Thus, he told his army not to rely on the mighty men. Ben Poras Yosef, p. 44b.
Rosh Hashana and Yom Kippur.4.1
Happy is the people that know the joyful shout; they walk, O LORD, in the light of Thy countenance. (Psalms 89:16) A certain country had a great warrior. The people relied upon him so much that no else learned the art of battle. However, the enemy stole away his weapons one by one. Later, during the war, he sought to prepare them but could find none left. And so he was captured together with the other soldiers who relied upon him. This explains the verse: “Fortunate are the people who know the call of the teruah.”9The sound of the shofar, akin to the sound of the horns in battle. That is, when the people do not rely on the mighty warrior but know for themselves the call of battle, then “G‑d, they will go in the light of Your Countenance.” They will not rely solely on the leaders of the generation. Toldos Yaakov Yosef, p. 114d10See also Toldos Yaakov Yosef, p. 102b.
Rosh Hashana and Yom Kippur.5.1
I once heard the Baal Shem Tov say: “If there was another person who could say ‘The Compassionate G‑d is Your Name,’ and ‘Answer us!’10From the Selichos and Yom Kippur prayers. like I do, I could bring the Messiah. Degel Machane Ephraim
Rosh Hashana and Yom Kippur.10.2
Master of the World! You said to Jonah, “You had pity on the gourd, for which you did not labor, nor make grow; which came up in a night, and perished in a night. Should I not have pity on Nineveh, that great city, in which there are more than six score thousand people that do not know the difference between their right hand and their left, and also many cattle?” (Jonah 4:10-11). Why do you not have mercy and compassion upon us, for we have knowledge like a human being,
Rosh Hashana and Yom Kippur.10.3
as it says of our father Abraham: “He believed in G‑d, and He counted it to him for righteousness” (Genesis 15:6)? And now, so many years have passed without redemption, and we still believe in You! Kesser Shem Tov 339
Rosh Hashana and Yom Kippur.12.1
If there be for him an angel, and intercessor, one among a thousand, to vouch for a man’s uprightness; Then He is gracious unto him, and says: “Deliver him from going down to the pit, I have found a ransom.” (Job 33:23) Master of the World! Pray for the sake of Your children, as our Rabbis have said: “From where do we know that the Holy One prays?”15Berachos 7a: “Rabbi Yochanan said in the name of Rabbi Yossi: From where do we know that the Holy One prays? From the verse: ‘And I will bring them to My holy mountain, and make them rejoice in the house of My prayer’ (Isaiah 56:7). It does not say, ‘their prayer,’ but ‘My prayer.’ From here we see the Holy One prays.” For You are compassionate and just, as it is written: “G‑d is just in all of His ways, and gracious in all His works” (Psalms 145:17). It is also written: “If there be for him an angel, an intercessor” – which is good. But if not, then the intercessor must be “one among a thousand” – the Holy One Himself, who is One among the world called “thousand,” which is Chochmah and Binah. Moses asked: “Have I conceived this entire people?” (Numbers 11:12). But You – we really are Your children. Kesser Shem Tov, part 2, p. 12b
Rosh Hashana and Yom Kippur.27.1
Each person knows the foreign thoughts that cook in his heart the whole year during Torah study and prayer. If only the heart were a vessel of copper, [that requires] scrubbing and rinsing [to become pure].1Leviticus 6:21. For, unfortunately, an earthenware vessel does not release [its impurities] and must be broken.2Pesachim 30b. Metal vessels can be easily koshered of non-kosher foodstuffs they may have absorbed; ceramic vessels, however, cannot be koshered, and must be broken. “A broken and a contrite heart, O G‑d, You will not despise” (Psalms 51:19). Kesser Shem Tov, part 2, p. 22a
Rosh Hashana and Yom Kippur.29.1
Is not Rosh Hashanah a holiday? It says in the Mishnah: “The holiday of Rosh Hashanah.”3Rosh Hashanah 29b. It is a day of joy, and so we make the blessing “Shechiyanu.”4“Blessed are You, L‑rd our G‑d, Who has enlivened us, sustained us, and brought us to this time.” This blessing is recited on all Jewish holidays. As for the Arizal’s statement that a person should cry on Rosh Hashanah, that is for the exile of the Shechinah, and in order to be judged favorably by G‑d. For it is written: “Go your way, eat the fat, and drink the sweet, and send portions to him who has nothing prepared; for this day is holy unto our L‑rd. Be not grieved, for the joy of the L‑rd is your strength.” (Nehemiah 8:10).5Ezra the Scribe said this to the people of Israel on the first Rosh Hashanah after the return of the exiles from Babylonia. We cry out of joy, because “He has enlivened us and sustained us.” Therefore, since it is a day of joy, it is appropriate to remember Jerusalem, as it is written: “If I do not set Jerusalem above my greatest joy” (Psalms 137:6). For we accepted this upon ourselves by oath and by curse, as it is written: “If I forget you Jerusalem, let my right hand forget” (ibid. 137:5). Kesser Shem Tov, part 2, p. 22b
Rosh Hashana and Yom Kippur.30.1
The Baal Shem Tov offered a parable for the shofar-blowers and prayer-leaders [of the high holidays]. Once, all the animals rebelled against the lion, their king. The king was furious, and his anger burned within him. And so, the animals sought a way to pacify him. The clever fox spoke up and said to them, “Follow me to the king. I know three hundred parables that draw the heart. Perhaps I will be able to assuage him.” And so they went with him. As they were going, while still far from the king’s court, the fox said to them, “My brothers, please do not be upset with me, since I was the one who suggested that we appease the king with the beautiful parables. However, I’ve forgotten some of them.” But they said to him, “Perhaps the king will be appeased with the parables that you still remember.” When they arrived at the court of the king, the fox spoke up again. “Please do not be angry with me, but I have forgotten everything.7The parable is quoted in Ben Poras Yosef, p. 44b in the name of the Midrash Rabbah (Vayishlach 78:7), which has a different end to the parable: “The fox said to them, “I forgot everything; therefore, let each one appease the king as best as he can.” On this, Rabbi Yaakov Yosef writes: “We have to understand the intention of the fox. What did he think at first, and what did he think in the end? It seems to me that the clever fox meant for them all to humble themselves before the king, and to appease him. But had he not told them that he had the means to do so, they would never have gone to the king. Afterward, however, when he saw that they had become too self-assured, by overly trusting in him and his parables, he told them that he had forgotten them all. Then they would be humbled, and each one would make his own effort to appease the king.” Nevertheless, follow me. Perhaps G‑d will grant us mercy and grace before the king, and he will be willing to hear the voice of our cries. For we have no recourse left but to cry out to the king.” When the animals heard these words, they heeded the fox and went with him to the king, where they fell to the earth upon their faces. “Our lord, the king” the fox said, “may our words be pleasing to you. At first, we were ashamed and embarrassed to raise our faces to you. But since I was an expert in parables and verses that appeal to the heart, I convinced them, and they said, ‘We will follow you, perhaps you will be able to appease the king with your words and your pleasant parables.’ But what should I do now that I have forgotten them? Behold, we are like clay in the hands of the potter. In your hand is life and death. We seek your face amidst tears and cries. May your compassion be aroused upon us. Do not destroy us. Show us your gratuitous love, for that is your way.” When the king heard they cries and their broken heartedness, he showed them favor and forgave them. The parable is easily understood. Ahavas Shalom, Nitzavim
Rosh Hashana and Yom Kippur.31.1
There is a wonderful parable for the shofar-blower. A great and awesome king sent his sons hunting. But they became lost and cried out – perhaps their mother would hear them. But there was no answer. Then, they said to themselves, “Perhaps we have forgotten our father’s language. That is why he doesn’t hear our cries. Therefore, we should cry out in a voice without words.” They all decided to send one of them to cry out, but they warned him, “Make sure that you understand that we all depend upon you.” This is the parable’s meaning. The Holy One sent us [into this world] to uplift the sparks of holiness. But we strayed from our Father; perhaps, because we have forgotten His language and are unable to pray in words. Let us send the shofar-blower to arouse compassion on us, in a voice without words. “But realize and be careful that all of us – men, woman and children – are depending upon you.” Nevertheless, the shofar-blower should think of himself as nothing. He is only like a bagpipe that is full of holes, through which the music emerges. Should the skin become proud because the sound comes out of it? The same applies to a person. His thoughts, speech and character traits sit in him like in a vessel. Why should he be proud? He is nothing himself. All he has are bad traits that he must uplift to G‑d. But [instead], he brings G‑d into them, as it were, and clothes Him in the impure shells, G‑d forbid.8That is, when a person sins, he takes the Divine Presence, which is part of his soul, and brings it to a low place If he thinks that he himself is serving G‑d, then he is certainly the worst of all.9As the verse says: “Everything comes from You, and from Your own hand do we give to You” (I Chronicles 29:14). Likutey Yikarim, p. 40c
Rosh Hashana and Yom Kippur.33.1
Just as the Satan will be disoriented when the universal redemption arrives, and the Great Shofar will be blown,1As the verse states: " so it becomes confused with an individual's redemption, as it is written: “Draw close to my soul and redeem it” (Psalms 69:19). Every person should pray for personal deliverence from the evil inclination, especially on Rosh Hashana and Yom HaKippur. Toldos Yaakov Yosef, Vayelech 205d
Rosh Hashana and Yom Kippur.34.1
Blow on the new moon a shofar … For it is a statute for Israel, a law of the G-d of Jacob. (Psalms 81:4-5) The verse should have said: “Blow a shofar on the new moon.” Rather, it implies the person himself who must be new2The verse is read homolitically as: "Blow, in a new way (b'chadash – b'chodesh), the shofar." [or: it is the commandment that must be new,] and not do it like a fixed statute. Thus it is written: “it is a statute for Israel, a judgmentfcs13The word “mishpot” can mean both a statute and a court hearing itself. of the G-d of Jacob.”fcs14Meaning to say, the fact that the person performs the commandments like a statute, as something routine and hackneyed, that itself is the judgment of the G-d of Jacob. For he is judged for considering it routine. For a person must fulfill them with love, and to experience them anew each and every time. Toldos Yaakov Yosef, p. 86a
Succot.1.1
When the Baal Shem Tov first took up residence here in Mezhibuz, there were great rabbis among us who opposed his way. They visited him during the holiday of Succos and told him that his succah was unfit according to Torah law. The Baal Shem Tov argued that his succah was fit. Then, he rested his head in his hands for a few moments, and when he opened them, they held a piece of parchment on which it was written: “The succah of Rabbi Israel Baal Shem Tov is fit. Thus says Metat, the Prince of the Countenance.”12Metat (short for “Metatron”) is the highest angel among the entire heavenly assembly.
Succot.1.2
That parchment was inherited by the Baal Shem Tov’s grandson, the holy rabbi of Sidilkov (author of Degel Machane Ephraim). Whenever someone would get sick, he would tell [the family] to place the parchment under the sick person’s head, who would immediately recover. This continued for two years. They would put the parchment under the pillow of the head of every sick person, who would immediately get better. During that entire two year period, not one person in the city died. Once, however, they put it under the head of a sick person, and it disappeared. The rabbi explained that it had been revealed to him that heaven was not pleased with what he was doing, for all those born must eventually die.13Pirkei Avos 4:22. Therefore, he had prayed that they take the parchment back. I heard from honest people who heard from the Tzaddik, Rabbi Yoskie, the grandson of the “Degel” that he himself saw the parchment in his grandfather’s possession. From a Letter of the Rabbi of Mezhibuz
Succot.2.1
The Baal Shem Tov would not sit in a succah on Shemini Atzeres.14The holiday of Shemini Atzeres (“The Eight [Day] Assembly) follows immediately after the last day of Succos. In countries outside of the Land of Israel, where two days of Yom Tov are observed, Shemini Atzeres is counted as both a holiday by itself, and as the last day of Succos.
V'Zot HaBerachah.2.1
And to Levi he said… (Deuteronomy 33:8) That is, “to Levi” – to one who is attached to G‑d,1The name Levi is from the word “loveh,” which means “to accompany” or “to be joined with,” as in the verse: “And she conceived again, and bore a son; and said: ‘Now this time my husband will be joined to me, because I have born him three sons.’ Therefore his name was called Levi” (Genesis 29:34). “He said” – the Holy One Himself says Torah, and he does not need to overly exert himself [when studying]. Likutim Yikarim, p. 32a
V'Zot HaBerachah.4.1
So Moses the servant of the L‑rd died there in the land of Moab, according to the word of the L‑rd. (Ibid. 34:5) Could Moses have already died when he wrote, “And Moses died”? Rather, Moses wrote up until this point, and from there onward, Joshua wrote. Rabbi Meir said, “Is it possible that the Sefer Torah [that Moses wrote] was lacking something? He said, “Take this Sefer Torah”2I.e. in its completed form, with all the words and letters. (ibid. 31:26). Rather, the Holy One dictated it and Moses wrote it in tears (b’dimah).3Rashi on this verse, based upon Bava Basra 15a.These holy words do not seem to have any meaning. Rashi asks simply, “Could Moses have already died?” for it is impossible to say that he was alive when he wrote “And Moses died.” One must say that he was dead, which makes Rashi’s question a good one. But how did Rashi answer it, by saying that Moses wrote in tears? Does the fact that he wrote it in tears help? The original question still applies: How did he write “And Moses died” while he was still alive?
V'Zot HaBerachah.4.2
This is indeed how it was. For it is an amazing thing to everyone how the Torah preceded the creation of the world by two thousand years.4Bereishis Rabbah 8:2. For how were all the holy stories of the Torah written then – about the creation of the world, Adam and Eve, Noah, the holy Forefathers, and all the other things from “In the beginning” until “in the eyes of all Israel”?5The last words of the Torah (Deuteronomy 34:12). Those events had not yet occurred. Even more problematic is the fact that death only entered the world with the sin of Adam. Had he not sinned, there would be no death, for he had free will. How was the topic of death written in the Torah so far in advance: for instance, “And so-and-so died,” or “When a man dies in a tent” (Numbers 19:14). Adam had not yet sinned, and even though everything is foreseen [by G‑d], permission is granted.6I.e., permission is granted for individuals to act as they choose. See Maimonides and Tosephos Yom Tov on Pirkei Avos 3:15.
V'Zot HaBerachah.4.3
The truth is that the holy Torah was originally created only as a mass of letters. All the letters from “In the beginning” until “in the eyes of all Israel” were not arranged into the words that we see today, such as “In the beginning G‑d created” or “Go from your land,” etc: rather, all these words were mixed together. Then, whenever something happened in the world, these letters arranged themselves into patterns of words, and a story was created from the event. For instance, with the creation of the world and the story of Adam and Eve, those letters drew close to one another and formed those words that relate this event. Likewise, when someone died, the words were formed, “and so-and-so died.” So too, when other events occurred, words of Torah were immediately formed from those letters according to the act. Had a different event occurred, the letter combinations would have been different, for the holy Torah is the wisdom of G‑d and has no end.7I.e. there is no end to the possible combinations of letters.
V'Zot HaBerachah.4.4
It turns out that when the time came for Moses to die, the entire Torah up until, “So Moses died” had already been arranged into words. For all these events had already transpired. Only the letters of the words “So Moses died” until “in the eyes of all Israel” had not yet been arranged into words, because Moses was still alive. However, it was necessary for Moses to write all the words [of the Torah], as it says: “Take this Sefer Torah,” which means that it needed to be complete, and furthermore, it is called by his name, as in: “Remember the Torah of Moses, My servant” (Malachi 3:22).8The sefer Machazeh Avraham adds another reason, in that the Sefer Torah that Moses wrote was not able to be missing one letter. What then did G‑d do? He told Moses the letters that remained as they were still intermingled, without being combined into words. This is how Moses wrote them. Later, when he died, these letters immediately formed the words from the verse “And Moses… died” until “in the eyes of all Israel.” Thus, Moses did write the entire Torah, and it is correct to say: “Take this Sefer Torah,” and to be called by his name, for he really did write the entire thing from beginning to end.
V'Zot HaBerachah.4.5
This is what Rashi wrote, that G‑d dictated it to Moses, and Moses wrote it. However, so as to avoid the problem as to how Moses wrote “And he died” while still being alive, Rashi explains that Moses wrote it in tears. The word “tears” – dimah – also has the meaning of “admixture,” as in “hamidameh”9Gitten 52b. or terumah midamas,10When terumah – the priestly tithes – becomes accidentally mixed with chulin – unsanctified food, the result is called demai, which means an “admixture.” which are mixed together. So too, Moses wrote it a letter at a time, mixed together. After he died, the words were formed from “So Moses died” until “in the eyes of all Israel.” Understand this! Pitgamei Kedushin, Ge’ulas Yisroel
Esther.1.1
On the seventh day, when the heart of the king was merry with wine, he commanded . . . to bring Vashti the queen before the king with the crown royal . . . But the queen Vashti refused to come at the king’s commandment by the chamberlains. (Esther 1:10-12) The Talmud states that she was ordered to appear naked.1Megilah 12b. That is, only in her crown, and nothing else. This is because the “impure shells,”2Impure shells – kelipot –are the forces of evil caused by the “breaking of the vessels,” the initial act of creation in which too much Divine light entered the sefirot, causing them to shatter and fall to the lower worlds. The kelipot are those aspects of creation that conceal G-d, yet depend upon this hidden spark of Divinity for their existence. When this spark is removed (as through the act of prayer or the performance of mitzvot), the “shells” disappear. The purification of the shells and the removal of their Divine content is one of the main focuses of Jewish mystical practice. See Jacob Immanuel Schochet, “Mystical Concepts in Hassidism,” printed in the back of English editions of the Tanya (Brooklyn: Kehot, 1981), chapters 10 and 11 for more on this theme. The Baal Shem Tov formulated a psychological understanding of the kelipot, and often speaks of them as the power of the imagination or lower fears and desires that overwhelm a person (especially during prayer, etc.). However, were it not for their attachment to holiness, a “face” that they wear that makes these illusions seem valid, it would be impossible to be seduced by them. To see the kelipot “naked,” is to recognize them as mere illusion, without substance of their own. This causes their demise. The “king,” in the verse above, alludes to G-d. G-d destroys the kelipot by revealing that they have no objective substance of their own. to not have any real existence in the world, only when they are enclothed in some aspect. And since the king requested to bring Vashti – an allusion to the “shells” (as opposed to Esther who is on the side of holiness3Kabbalistically, Esther symbolizes the Divine Presence that is hidden (hastir) in the world.) – naked, without a garment, she refused to come. For how could she? She lacks existence without the garments. This is a very deep matter, and not every mind can grasp these holy words. Ohr HaMeir on Megilat Esther
Esther.2.1
It is known that the [evil] inclination clothes itself in mitzvot.4That is, sometimes the evil inclination tricks a person into sinning by convincing him that the act is actually a mitzvah, and that something positive will come out of it. It knows that were it to overtly tell someone to sin, the person would never listen. Therefore, it dresses itself up in mitzvot, which gives it a front, and a “face” to entice a person. Otherwise, a person would never sin. I heard this in the name of the Baal Shem Tov, [on the verse] that King Achashverus commanded Vashti to appear before him naked, but she would not come.5That is, the evil inclination will never appear naked to a person; i.e., with its intentions revealed. Rather, it must always work in covert ways. Toldos Aharon, Miketz
Esther.4.1
Now when the turn of every maiden came to go in to king Achashverus. . . (ibid. 2:12) This refers to the spark of holiness that exists in the depths of the impure shells. Because in that place, all the goodness has been shaken out of them, they are called “maidens.”6The word maiden, na’arah, is related to the word “to shake out,” mino’ar, because the holiness found in these sparks has been “shaken out” of them, until almost nothing remains. However, we must be strong to free them from this enslavement, and to attach them to their source. This is “to go into the King.”
Esther.5.1
Nothing that a person sees or hears is accidental. In every place, there are holy sparks and holy letters that constantly long for and desire their root. Each one wants to attach itself to that which resembles it – love to love, beauty to beauty, etc.7In other words, fallen traits, such as materialistic loves, desire for physical beauty, are in their root desire and longing for G-d, and constantly long to ascend to their true source. If a person uplifts them, his reward will be very great. For each thing has its time, as it is written: “When the turn of every maiden came to go in to king.” This [fallen] thought is called “the feminine,”8Nukba. Every lower level, that longs to ascend, is considered feminine in relationship to the level above it. and wants to receive holiness. For example, one person witnesses a war [among non-Jews] and relates it to a Tzaddik. The Tzaddik lifts this up in his thoughts to G-d. It turns out that this thought was originally among the “shells,” that is, the war that the person saw between the nations. When he related it to his friend [the Tzaddik], the act became speech. And afterward, it entered into thought.9The Baal Shem Tov is giving an example of how sparks are uplifted from among the shells. Just as there is a downward movement from thought, to speech, to action, so does the process work in reverse. A mundane sight becomes speech, when it is related, and then enters thought. In the present example, after hearing about the war, the Tzaddik might become inspired to think of G-d’s might, or His Providence, or His justice, or he might transform a lower fear of an impending battle to the higher fear of G-d. Likutey Amorim p. 32a.
Esther.6.1
“And with this, the maiden came before the king…” (Esther 2:13) This refers to the pillar [that ascends] from the lower Garden of Eden to the Higher Garden of Eden, which is created by the mitzvos, which are 620 pillars of light.1Rabbinic tradition counts 613 mitzvos in the Torah. There are an additional seven mitzvos of Rabbinic origin that make the number 620. Tzror HaChayim p. 38b
Esther.7.1
…and these days of Purim should not pass away from among the Jews, nor the memory of them perish from their seed. (ibid. 9:28) They will never pass away, for in each and every generation, they are recalled and re-experienced, as my grandfather (the Baal Shem Tov) said. Degel Machane Ephraim, derash l’Purim
Esther.8.1
One who reads the Megilah backward, has not fulfilled his obligation. (Mishnayos Megilah 2:1) That is, one who thinks that the miracles happened then (i.e. back in time), and not now, has not fulfilled his obligation. Divrei Shalom, p. 33c
Ruth.1.1
Let your eyes be on the field that they reap, and go you after them. (Ruth 2:9) It is written: “A good eye will bless” (Proverbs 22:9).8The literal reading of this verse should be: “A good eye will be blessed.” However, without the vowel points, the verse can also be read as above, according to the interpretation of the Baal Shem Tov. The eye is called Wisdom, for truly, vision is the lowest level of wisdom. And a person with a good eye, that is, with good wisdom, brings blessing wherever he gazes. When he looks at a thing, he realizes that it is nothing compared to the Blessed One. That is, it truly has no existence other than the Divinity within it, [for the] the essence of a creator is in his creation.9Whenever a person creates something, an essential part of his soul is captured in the creation. This is even truer of the universe, which is continually being created and sustained by G-d. Without this it is nothing, as it is written: “And what are we” (Exodus 16:7).10When the Children of Israel complained to Moses and Aharon in the desert, after the food they took out from Egypt was exhausted, they responded: “…for He has heard your murmurings against the L-rd; and what are we, that you murmur against us?” They realized that they were nothing without the presence of G-d within them. On a deeper level, the Hebrew word “what” – mah (מה) – corresponds to the sefirotic structure of Zeir Anpin. It also has the same numerical value as the word “Man” – Adam (אדם), because the essence of a human being is neither the body, nor the thoughts and emotions. Rather, it is the Divine soul, which derives from this supernal level. Through this type of looking, one draws from His Divinity increased vitality to the thing. Thus, “A good eye will bless” that thing. The opposite also applies. When a person with a bad eye looks at something and is impressed with it; for instance, [he says] “How beautiful is this thing,” then he separates it from its root and vitality, that is, from the divinity. For it is known that all vision creates a vessel, and because of this comes the evil eye, G-d save us. Likutey Amorim, p.11c

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.