The Baal Shem Tov said that when one person blesses another this blessing is accepted by G-d far more than even the advocating of The Angel Michoel – the advocate of the Jews in Heaven.

{In other words, G-d cherishes love, and it moves Him deeply. The Alter Rebbe teaches, when one Jew blesses another with their whole heart, this enters G-d’s heart who then blesses them.

Bless your fellow!}

“Vehavta Lireacha Kamoicha” – “Love your friend like yourself.”

The Baal Shem Tov teaches that this means that G-d is like your shadow corresponding to your every move. As you treat, love, and help others, similarly G-d treats, loves, and helps you!

The Baal Shem Tov said, “The love for one’s fellow is the first gateway to G-d.”

{In other words, if you wish to love G-d, first love your fellow.}

The commandment to love G-d or a fellow, can be fulfilled when one contemplates thoughts that inspire love.

{In other words, thoughts and ideas will generate emotions.

As such, by thinking about what is lovable in another we generate love for them.

We need to contemplate the great qualities of our fellow Jews, including that we are effectively a Single-Divine-Soul radiating in many bodies, thereby creating the emotion of love.}

“Listen amongst your brothers.”

To achieve the sensitivity, appreciation, and understanding of the greatness of every Jew, you must be “amongst your brothers.”

This occurs when you are so deeply connected with your fellow Jews to the extent that you consider even the simplest as your brother!

{When we feel connected to every Jew, G-d shows us their great qualities!}

When the Baal Shem Tov was a hidden (secret) Tzaddik, He would travel to different cities and towns, gathering the men, women, and children, telling them stories with lessons from Ein Yaakov (fascinating ethical stories from the Talmud).

In one town He spoke about Reb Yaakov, a great genius who would study the Talmud from memory.

When one studies from memory, one must be incredibly focused. One day his son came by and said something clever. Reb Yaakov stopped his studies to listen and enjoy his son’s wit.

The Baal Shem Tov says that similarly, “When G-d asked the Angels if he should make man, the Angels were none-too-impressed…”
However, when a Jew goes to Synagogue to pray and listens to the Torah class, and takes a lesson in life from it, then G-d gathers all the Angels and says, “You Angels have no financial worries, however, this person correctly has a wife and children which I demanded of him. Furthermore, he must support them, pay his taxes, etc. yet he still finds the time to go learn Torah and derives lessons for his life!”

The Baal Shem Tov explained, “When you contemplate that it is the Jews that G-d brags about!” this will inspire a great love and reverence.

The Baal Shem Tov teaches that a Neshama (soul) will come down to live seventy or eighty years on earth for the sole purpose of helping another!

In general, this pertains to another’s physical needs, but it applies infinitely more so to their spiritual!

{The Previous Rebbe said that this teaching inspired hundreds of thousands of Jews to genuinely care, uplift, and dedicate themselves to each other!

The Rebbe explains, although the Baal Shem Tov mentions only one good deed, it is obvious that after one must come another and another, etc.}    

The Baal Shem Tov said, “I love the pious simple Jew.
He or she contains the deepest moral treasures!”

{Every Jew contains great moral convictions.}

Even the most unlearned Jew has the greatest innate qualities!

{In other words, we must equally respect all our fellow Jews, as they have innate greatness and goodness.}

The Baal Shem Tov revealed the essence of Ahavas Yisroel:

Just as one’s love for G-d is beyond intellectual understanding rather it is Because He is G-d!
And similarly, one’s love for Torah is beyond intellectual appreciation, rather due to the fact that It is G-d’s Torah! Likewise, our love for a fellow Jew is not due to any quality, but rather Just because He is a Jew!

{Loving a fellow Jew because he or she is a Jew is awesome.}

The Baal Shem Tov once said, “Behold, I testify by Heaven and earth that in a very serious judgment in the Heavenly Court regarding a person who just passed on… Now this person was quite unlearned (he could only say his prayers and the Tehillim) but he was extraordinarily loving!
In his thoughts, he would always think about others.
In his speech, he would speak with love.
In his deeds, he did whatever he could to help everyone! He would feel the pain of every Jew, whether man or woman, and he rejoiced in their happiness.

The Heavenly Court decided that he would have a place in Heaven by the Great Tzaddikim and Scholars, of whom our Sages say, ‘They are lovers of G-d!’”

The Baal Shem Tov continued, “When a Jew sighs over the pain occurring to a fellow Jew, this annuls all harsh decrees. When we rejoice in the blessings of a fellow Jew and wish them well, this is as dear to G-d as the prayer of Rabbi Yishmoel the Cohen Gadoil, in the Holy of Holies!”    

{In other words, what a parent – in this case G-d – loves most, is His children loving and caring for one another!

Feel your fellow Jews’ joy or G-d forbid suffering.}

The Baal Shem Tov told his Holy-Disciples that through Mesiras Nefesh, unconditional giving for a fellow Jew, we reveal the Divine.  

{To reveal our Divinity, we must be ready to sacrifice for another!}

The Baal Shem Tov taught us to see others’ qualities, and if one doesn’t see them, it is not because they aren’t there, rather because one’s “glasses” are dirty.

{As the Previous Rebbe said, “Jews are good,” hence if we are not seeing it, the glasses which we are peering through are tainted…}

We must love a Jew simply because he is a Jew!

The difference between a scholar and an unlearned Jew is only in the expression of one’s soul’s light, however regarding the soul’s essence, all are similar!  

{In other words, “labels” / titles are something external.
Intrinsically we are all equally Divine.}

Our negative speech causes others to speak negatively against us.

Therefore, if people deride us, it is a result of our own improper speech. The situation will worsen if we ostracize them; rather, we should pray that our enemies repent, and they will.

The Baal Shem Tov teaches that the restriction of not giving more than 20% to charity applies only to one who fears financial loss.

However, one who trusts that G-d will repay them is fully permitted to give more.

The Baal Shem Tov was asked why he gives more than 20% to charity, given the well-known teaching that one should not exceed this amount.

He replied that this guideline applies only to one who struggles to give—whereas he loves giving.

Regarding Mitzvos in general, if they are not done for the sake of G-d, it may be better that they were not done.

But Tzedakah is different—although it is best to give selflessly, the ultimate reality is that another person now has what they need.

{Therefore, always give—even if your intentions are not yet fully refined.}

A person who needs charity should bear in mind that they are giving another the opportunity to save their lives! (As it states, “Charity saves from death!”) By having this intention and taking the money, you are doing a great Mitzvah.

Someone who takes charity with the proper intention should only take from worthy Jews, and not run to anyone…

If you cannot financially help someone, you should at least give them a letter of recommendation.

{In other words, do whatever you can to help.}

“You should surely open your hand to the poor” – when one gives to the poor, this causes a Divine union (Yichud).
The coin which is small is “Yud.”

Your five fingers are “Hei.”

The stretching of your hand outward “Vov.”

And the poor person receiving in his hand is “Hei.”

When this is the order of events, this is the Divine name.

But if the poor person first sticks out his hand – it is not the correct order.

We must first find who needs and give to them, and then G-d likewise will “find” and give to us.

{As the Rebbe teaches, the correct mechanism of giving charity is not waiting to be asked but looking for who needs it!}

Even if we are filled with Torah knowledge and deep love as well as awe of G-d, and this motivates us to give charity, we may be “murderers!”

For if we give charity but do not feel the other person’s plight… (this can cause the other to feel ashamed, which is a form of “murder.”)  

{Whenever you give charity, remember, feel compassion!} 

The Baal Shem Tov says that when it comes to giving charity, your intention doesn’t matter, because the important thing is that the person in need receives it!

{This is explained in #19 above.}

“Just as G-d is compassionate so should you be.”

What causes G-d to think about us? For we are bodies of gross (albeit minute) material, but because we are compassionate, G-d “reflects” us, and likewise is compassionate.

There are two types of kind people – one type will see someone in need, for example who may be hungry, and they will invite them in and feed them.

The other type, like Abraham, has such a strong desire to help that he runs to find someone to help, and if he can’t find anyone to assist feels pain.  

G-d is a giver – without any expectation of receiving. This is the “male form,” of giving, and we should strive to give like this.

{Give Unconditionally!}

See to it that every day you do some act of goodness and kindness whether great or small.
In fact, you should eagerly anticipate that perhaps today G-d will give you such a marvelous opportunity / Mitzvah to help another!
Our soul shines from the good we do.

The Baal Shem Tov said: Every positive command / Mitzvah, has a prohibition, for example “eating kosher” has the prohibition of “do not eat non-kosher.”

The Mitzvah of “loving your fellow Jew” has a corresponding prohibition to “never hold any grudges (resentment.)”

{The way to overcome resentment is as Jewish law teaches us to either confront a person who may have wronged us and ask them, “How come they did this?” or to forgive them.

Tanya (Chapter 32) explains that if you can feel sorry for this person, as their Divine soul is currently imprisoned by evil (as it states, “a person sins not unless a foolish spirit overcomes them” for intrinsically everyone wishes to be good!) then your compassion toward them will eliminate your anger / resentment.

Finally, the Alter Rebbe teaches in Iggeres Hakodesh that believing in reincarnation – hence what may be unfair in this lifetime, may be a karmic debt from a previous – will eliminate anger (as anger comes from the sense of injustice.)

In summary, we may not carry resentment, anger or grudges and we are obligated to either query the offence or forgive.}  

Once after Tikkun Chatzios the disciples of the Baal Shem Tov were speaking about the greatness of the Jewish people.

However, they were not speaking from their heart, rather for the sake of causing pleasure to G-d, and the Baal Shem Tov saw that in Heaven this caused Din / “upsetness.”

He went out and shouted at them, “It is like you are a woman telling her husband the greatness of the children of his other wife (doing this only to find favor…)
‘I Yisroel say, that the Jewish people are a Holy People, they are good, Good! GOOD!
Filled with goodness and kindness, and Torah, and all sorts of positive traits!’”

And He continued saying wonderful things until He caused a delight in Heaven.

G-d says, “See no evil in my children.”

Once the Baal Shem Tov visited a city, and His host went to listen to a roving preacher, but the Baal Shem Tov heard that this person was preaching “fire and brimstone…” He sent his attendant to tell the host to come home.
At the same time, the attendant told people that the Baal Shem Tov disapproved of this lecture. Slowly but surely, the people dissipated. And eventually, the preacher stopped his lecture.

The next day the lecturer came to the Baal Shem Tov and the Baal Shem Tov asked him, “Who are you?”
So he told him… and then the preacher asked, “Why didn’t you like my speech?”

The Baal Shem Tov got up and with tears in His eyes, said, “You speak badly about Jews?! Do you know that when a simple Jew who is a laborer and is busy all day and then realizes that it is Minchah and goes into a home to Daven, the Angels in Heaven tremble!”

The Baal Shem Tov said that even a Jew who totally forgets about G-d and is consumed by his internal worries, business, etc. but then Minchah comes and he gives a sigh thinking, “How could I have been so preoccupied?!” and then goes to Daven Minchah – this moan reverberates in Heaven.

{In other words, G-d does not merely withhold judgment; He takes delight and pride in every good deed we perform.}

The Baal Shem Tov said, just as stars appear so small below, but are so big above – similarly the Jews!

A complete Tzaddik having no evil in himself, sees no evil in others.
In his eyes all are righteous.
And therefore, His love for the Jewish people is very great.

But if He hasn’t completely rectified himself, He will see some of His own imperfections in others.

He should know that the guilt He sees in others is also within Himself.

When you see no evil in others, it is a sign (that there is no evil in you…)

{The truth is that this a very important concept – for we know that no one is judged unless they judge themselves!

How is this?  In Heaven, on judgment day, they show someone a scene and ask them to judge it. Though one thinks they are passing judgment on another, the scene is in fact something from their own life; as such one becomes their own judge!
This teaches us to always judge favorably, for eventually we may end up judging ourselves.}

Our Sages teach, “Who is wise? One who learns from everyone.”
A wise person can recognize themselves and their limitations…
But a foolish person sees only what’s wrong in others, and not in themselves.

One can easily discover where (whom) they truly are by understanding the two chambers in Heaven:

The first chamber of “Zechus” contains positivity, and the chamber of “Din” contains negativity and judgment.

In the chamber of “Zechus,” even for the greatest sin they can find an extenuating circumstance which will excuse it.

But in the chamber of negativity, even for the very righteous they can find faults.

{Ask yourself, “Am I judgmental or compassionate?!?”}

Just as when you see a dirty face in a mirror, it is your own; Similarly, the dirt we see in another is our own.

{So judge not.}

When one judges another, saying that they deserve a punishment for a wrong they have done… then in the Heavenly Court they check the deeds of the one who judges.

Now it may be that the person did not do the same sin, however, we know that sins can be comparable.
For example, one who is arrogant is like one who committed adultery – one who is angry is like one who worshiped an idol…
And perhaps for the person who is judging, their sin is deemed worse, and the punishment is then meted out (on them!)

But if one excuses the sinner by saying that “he has such a strong Yetzer Hara…” (in other words, “the sinner is good, yet the evil in him got the better of him…”) then the person excusing the sinner is likewise forgiven.

The Mishnah says, “Man is punished with and without his knowledge.”

The Baal Shem Tov says that “with his knowledge” refers to a person who is very bitter and says that he prefers death G-d forbid.

And “without his knowledge,” is when a man judges another person, believing that he deserves punishment for his sin, this then is visited upon him.

{In other words, be careful about what you wish for… and don’t judge others!} 

The Baal Shem Tov says that when we judge another, we are judged.

Hence when something bad happens to another and instead of feeling their suffering and pain, we believe that “due to their sins they deserve it…” this can be G-d forbid visited upon us. But when we feel their pain, and we ask G-d to help them we receive a blessing!

# 1. We should never judge; we must always see the good in others.

# 2. If in any way we have been demeaned, we must view it as the verse states, “It is not good for man to be alone – a help opposing him I will make” (which means occasionally one gets rebuked).
Now if we are never judged we could come to believe we are completely righteous (hence the rebuke is really a gift as it helps us to be humble)!

When we see some sort of negativity in another, we must realize that on some level we have this problem too. (In this way, our anger is removed and we remain humble.)

And the main thing is to believe G-d is in everything we say and do.

If you see (or hear about) a sin in someone else, realize that you have this problem too, at least on some level.
And you should fix it within yourself.

{When encountering another’s sin it is a time to reflect if and how we have this within ourselves, and how we can rectify it.}

“Stretch out your hand not with a wicked person to be a witness to violence.”

This means that you should never speak poorly about another Jew, G-d-forbid.

If you do this, you’ll have to be a “witness of violence.”

For when the evil Yetzer Hara speaks badly and brings this person to the Heavenly Court and prosecutes him desirous for a punishment, they will bring you as a testimony to his words (for the Yetzer Hara on his own is not believed.)

Therefore, if you must speak about a negative / sin that you have to get rid of, never speak about the person, only the behavior.

The Baal Shem Tov teaches that when you see something wrong in a bad person, you should imagine some kind of excuse – such as, “It is because he had such a strong Yetzer Hara that he sinned” or because “His constitution is so coarse that he doesn’t know how bad the sin is etc.”
When you do this, you save yourself from being judged.

The truth is that anything negative you see in another is in fact something you yourself do (or something similar).

There are decrees and accusers above who wish to condemn / judge you.

When you find an extenuating circumstance for your friend, this then is applied to you as well. 

When you do not get angry with the sinner and instead attribute the sin to his Yetzer Hara, then when judgments come up against you, it will cause that the Heavenly court will find you in favor.

The Baal Shem Tov teaches us that if we condemn another, and say that due to their sin, something bad should happen to them… we are in fact judging ourselves.

Though we may have not done that sin, nevertheless it could be that we do something similar.

For example, it says, “Whoever is arrogant is as if he committed adultery… whoever is angry is as if he worshipped an idol.”
And it could be that one’s own sin is even worse than the other person’s.  

However, if a person decides to be forgiving and says for example, “This person must have a very difficult time and can’t control himself…” or similar excuses, then one in fact creates a merit for oneself.

And this is what it says, “From all my sins save me, through the fact that I’ve never condemned anyone.”

I heard from my father-in-law, the great and holy Rabbi Avrohom Mordechai of Pintshov, that once, on Rosh Hashanah, the holy disciples of the Baal Shem Tov were praying.

During the prayers, the tobacco pouch of one of the disciples fell to the ground. He picked it up and took a sniff. Another disciple, who was praying nearby, saw this and became upset that his friend had interrupted his prayers in order to smell tobacco.

The Baal Shem Tov saw through Divine prophecy that the upsetness and judgment of this holy tzaddik would cause the other disciple to pass away later that year.

The Baal Shem Tov ascended spiritually into Heaven and prayed intensely for him, but nothing helped.

Eventually, on Hoshana Rabbah, while the tzaddik who had been upset was saying Tikkun, the Baal Shem Tov miraculously removed his intellectual ability, and he could no longer study.

Instead, he began thinking about the greatness of G-d. He wondered, “Why did G-d create tobacco?”

He concluded that there must be great souls which, because of reincarnation, cannot descend into physical bodies. Their rectification must therefore come through smell, similar to the idea of “a pleasing fragrance to G-d.”

He then regretted having been upset with his friend. After all, who knows? Perhaps there were holy souls that this disciple had elevated through that sniff.

Throughout the day of Hoshana Rabbah, the Baal Shem Tov had a custom: he would answer anyone who asked him anything. He would reveal what would occur, seeing with Divine prophecy from one end of the world to the other.

Each person would prepare a question, whether in Talmud or in another matter, and the Baal Shem Tov would answer them all.

This tzaddik asked, “Why did G-d cause tobacco to be discovered specifically in our generations?”

The Baal Shem Tov replied, “Tell me what you think.”

The tzaddik shared the explanation he had thought of earlier.

The Baal Shem Tov then said, “There is an even deeper reason.”

He proceeded to reveal the story of what had happened with his friend. Then he told the tzaddik:

“In the future, you must always judge favorably and be careful not to arouse harsh judgment.”

{A holy person who judges another negatively can cause tremendous damage. We must therefore be extremely careful never to judge another person harshly.}

Instead of criticizing, see yourself as an equal to everyone.

(Consider that if you who know Torah, G-d etc. and nonetheless when you encounter pleasures of this world you have a desire for it, then those who are not privileged to know G-d or Torah how much more so must they desire it! As such forgive their indiscretions.)

{In other words, everyone has their challenges so don’t condemn.}

Avrohom Avinu recognized G-d when He was three, however, His greatness lies in the fact that He had genuine self-sacrifice to teach others.

{In other words, greater than recognizing G-d, is helping and teaching others.}

Whatever we do below, such as an act of kindness, causes a similar reaction from Above.

Hence when we are generous this causes G-d to give to us generously.

{Give Generously!}

Light in Hebrew has the same numerical value as “secret” (Roz) and “stranger (Zar).”

When you reveal a person’s inner light (through seeing him or her in a positive light) this creates, from a “stranger,” love.

{By seeing the qualities in another, they will love you.}

The Baal Shem Tov gave extraordinary love to the simple pious unlearned Jews, and His Holy successor the Maagid said, “If He could see while He was alive the tremendous joy this gave G-d, He would have done so in an extraordinarily more loving manner.”

{G-d loves love.}

The Nara”n (nefesh, ruach, neshoma, soul levels) of a person incarnate in the seven sefiros.

The light of the nefesh spreads into the secret of one’s help and animals. If a person defiles his nefesh through evil actions, he will have pain from his help, and animals – the horses and donkeys will die…

And sometimes through his bad actions, he causes souls to descend into the kelipa and they incarnate into the plants and the physical matter.

And when his animals graze on that grass, the souls that are there cause illness and death to his animals (as vengeance).

When a Tzaddik passes by, he elevates those souls. Then they leave the animals alone, and they become healed.

One who sins in his ruach (speech) like lashon-hara or speaking negatively about a Jew etc. – we know that Holy Speech is called unity, and the opposite of this is lashon-hara (causing disunity) – so, G-d-forbid one who talks lashon-hara affects the vov, and his is a sin worse than idolatry, murder, and adultery, for the person literally spills the “blood” (visage/image) of his fellow.
And the Shechinah cannot shine.

This is a general sin, and he removes all the energy and radiance that is in the Shechinah. 
From this, bad people come and speak poorly against him, and this breaks him.

He will also have problems with his wife. And one’s suffering is in direct proportion to one’s negative effect.

And through his suffering, the person whom he criticized becomes appeased, and he forgives him.

This is regarding a Tzaddik who just happened to speak negatively about another (accidentally) but a wicked person who indulges in malicious speech – lives in this world peacefully, but his soul is cut off, and loses any connection to existence.

The Neshomoh dwells in the mind, so if one sins in thoughts (thoughts are where sperm originate) they will get pain from their children.

In all the Sefiros and emotions, one can elevate the Nara”n (nefesh, ruach, neshomoh) besides for Malchus, for that is where the kelipa derive from. It is therefore difficult to elevate the holiness from there.

One needs great faith to withstand many tests – and to be firm in their convictions that in every single negative experience G-d is with them. In other words, “doing things for him.”

One should believe with complete faith and trust in the name of G-d and rely on G-d in all matters! And in this way one handles the evil of one’s friends and accepts it with joy.

And the principle is derived, that the people who hate you come from sins of speech, therefore one must elevate them through speech – the speech of prayer.

To pray for them that they should return to G-d as Reb Yehuda Hachassid did.

Then every Jew who caused you suffering and speaks evil against you becomes a Baal-Teshuvah, even a gentile converts!

However, if one doesn’t do this, and instead casts them aside and causes upon them Din / judgment – they become coarse and hate him even more.

This is a punishment for a Tzaddik who is not completely good – for all who hate him and cause him mental pain actually come from the source of his soul, and are literally the ruach / spirit of his soul.

And they were created to cause him suffering and humility – that he shouldn’t become arrogant G-d-forbid – which would cause him to fall into kelipa.

This being the case, why should the Tzaddik cast them aside? As they cause his life both in this world and the next.

Therefore with all his effort, he must fix them and shine his light upon them.

He must elevate them in prayer – and through the prayer, the judgment is sweetened, and one extracts the ruach (spirit) from them, and the pure evil part automatically disintegrates.

One shouldn’t be angry and cause judgment on them (even between oneself and G-d).

On the contrary, one should pray for them and see miracles – and the good ones will return to be his friends.

And this is the idea of Moses, the true Shepherd.
He gave the Jewish people the Torah, and they became His disciples.

One of the ways to encourage someone spiritually is by helping them physically.
One shouldn’t make spirituality a precondition to assisting another.

Besides the simple Ahavas Yisroel (the commandment to unconditionally love) which this fulfills, this will also make the person far more receptive to listening.

This was the path forged by the Baal Shem Tov.

If a person sees evil in another, they should realize that G-d showed it to them so that they should rectify this evil within themselves. (And as the Rebbe says, because we have self-love, we can only see our own bad through the reflection of the bad we see in others. This is actually a mechanism to know what we need to improve on.)

{When you see something wrong in someone else find it within yourself and fix it.}

Let not a day pass without doing an extra Mitzvah (good deed) whether great or small, as our Sages have said, “Be careful (Zahir) to do a small Mitzvah (as you are careful with the great).”

The word “careful” / “zahir” also has the terminology of “shine.”

In other words, the soul will shine both from a small or great Mitzvah, as “G-d seeks the heart.”

This in fact is a great thing – for then you know that you accomplished something today, for you created an Angel (for every good deed makes an Angel)!

It states, “If you have but one Angel that advocates for you, etc.” (then this can then save you).

{Try to seek out a Mitzvah.}

One who does a daily (extra) Mitzvah is protected from all harm – therefore one must always be on the lookout as to what good deed they can do today!

{Ask yourself – what new Mitzvah- good deed could I do today?}

A person’s mission is to elevate those below – higher.

In order to do this, one must descend to the level that the other person is in.

As in the example of a prince who fell into bad company, and no one could get him to come home – it took one minister dressing up as a commoner to slowly get him to return.

Similarly, the Rabbis and teachers must go to the level of the people / “wear their clothing,” in order to elevate them.

As it is written, Shmuel the Prophet said, “We sinned.”

In other words, he went to the level of the people.

Note 5. To save somebody who is in the dirt, one must be ready to get dirty.

The combination of two things is “peace.” (Certainly people, such as in marriage – friendship, etc.)

A person who creates peace between people is called “a pursuer of peace.”

There are two kinds of philanthropists – one who being very wealthy and magnanimous, forgoes any small loss; and one who is careful in all hi details not because they are cheap, but rather because a truly good person cares.

The Baal Shem Tov was like the latter, and every single Jewish soul, no matter how seemingly “insignificant,” was of the greatest import to Him.

{We see this behavior by the Rebbe, in fact by all the Rebbes; and certainly we too should so emulate.
In other words, true charity is not just distributing one’s wealth but being very caring – not being able to sleep unless the others’ needs are met.}

The Baal Shem Tov says it is natural to the Jewish people that when something negative occurs we rejoice – for we realize that there was a Din (negative decree against us) and through the negative occurrence it got eliminated (“washed away”) and now it will be good.

The way to deal with an obnoxious person is to ignore them and to increase your study of Torah, and then their negativity will disappear.

If however a person gets angry or seeks vengeance (or G-d-forbid does something cruel) then on the contrary, one is helping the enemy.

The purpose of rejoicing in the negative is that certainly there was a Din (a negative decree in Heaven) and through what occurred, the decree has been averted!  

The Baal Shem Tov teaches that when you see someone evil, instead of hating them, you must realize that as we are a single soul there must be subconsciously some of that evil in me. (Though I repress the fact I have it so as not to make myself appear bad – even to myself.) Hence by rectifying that evil within myself, we eliminate it.

{A good technique is ask yourself: “What’s wrong with people?” Whatever answer comes up, is in you (for we can only see our own evil) and by fixing it in yourself, you will fix it in the world.}

The Gemarah teaches, Mar Ukbah sent a note to Reb Elazar, “There are people who are harassing me, and I have the power to hand them over to the Government for judgement; (should I)?”

He wrote back to him the verse: “Be silent to G-d and await for Him.”

“Get up early and rise and study in The House of Torah study, and they will dissipate.”

The Baal Shem Tov explained, Reb Elazer gave him great advice, that through studying more Torah, the Dinim (harsh judgment from Heaven) will be rectified.

The reason people are harassing below is because there is a Din above.

This Din enclothes itself in bad people.

The solution is to not fight with them, but rather to learn more Torah, namely the inner dimension of Torah (Chassidus), which is the secret to knowledge.

And one should pray with love for and awe of G-d which is Daas / knowledge (feeling).

And through the Daas and words (of prayer) one elevates Heavenward to unify in the world of thought where there are no harsh judgments nor evil, but only goodness exists.

Then, one includes those fallen Dinim in the positive.

And all of this is through recognizing that these Dinim, are fallen letters.

The harsh speech is the fallen letters – therefore when one studies Torah with love and awe which is the level of Daas, one elevates those letters to The Source of Torah in Heaven.

And they become rectified in their source.

As is known, all that descends below is via letters of Divine speech, and through elevating them to their source, the evil falls off and all becomes good. Then, the people who were previously enemies become friends.

Just as a person who is standing over a body of water, their shadow over it is quite large, and as one bends down, the shadow becomes smaller… to the extent that when one places their face right up to the water then the face reflected in the water is exactly their own (size).
Similarly, when a person is in a relationship with another person, if you act “big” / haughty the other does too.

But the humbler you are, so will the other.

The same thing applies in our relationship with G-d.

This is why it states – as Moses was the humblest person – G-d spoke to him “face to face.”

“Do not hate your brother in your heart – you should surely rebuke him, and do not consider him to have sinned.”

The Baal Shem Tov teaches, “Do not hate your brother in your heart.”

Anyone who hates a fellow Jew, even just within their heart – not that he actually G-d-forbid does anything wrong or says something bad about him, rather just resents him – such a person transgresses a Biblical prohibition.

So how can one ensure to not transgress this? As such, “you should surely rebuke him…”

You should go to the person that you know hates you; now his hate must have a cause, and the cause is surely something related to your conduct.

He probably saw behaviors that he considers violates the Torah. Therefore, the solution is to go to him and prove to him that your behavior and method is correct.

“And do not consider him to have sinned.”

So, you may query, why should I have to do this?!
This is out of brotherly love, and this is the meaning of “And do not consider him to have sinned.”
Your love for him should cause that you do not allow him to have the sin of hatred. For you will show him how your manner and method is according to the Torah, and this will remove the sin of hatred from him.

However, as you are doing such a great Mitzvah, perhaps you may say a harsh word in the process… hence Rashi says, “And do not consider him to have sinned,” that you may never shame a person (in the process of education).

The Baal Shem Tov often favored the simple unlearned Jew even more than the great Torah scholar; as He said, “Within us all is an innate striving for G-d (a desire for truth and compassion), however when the mind is full of knowledge, it often covers over this innate side.
The simple Jew who doesn’t know that much and keeps the Torah and Mitzvos from a place of sincerity, says Tehillim etc. then this side is not only not hidden but it is expressed and revealed! This is very dear to G-d.”

The Holy Baal Shem Tov says that when G-d’s left hand is distancing you, it is in order that His right hand should draw you close.

Even if you cannot perceive what purpose you serve, you must realize that your life has a purpose as it is directed by
G-d!

If we truly had faith that all would be good, it would be!

(As is known with the story of the Baal Shem Tov, that there was once a terrible decree that disturbed Him greatly, but He decided to trust in G-d’s goodness, and it was averted.)

Fearing Divine punishment actually reflects G-d’s love, for it shows that He is willing to accept everyone (through repentance)!

One should be inspired to accept their problems joyously, and in this way, they eliminate their fears.

{Whenever you fear – think how everything is sourced in fear of G-d which proves that G-d cares, hence in actual fact you are dealing with His love.

When something negative occurs, we should always announce:
“All that G-d does, He does for the good!”

By finding the good in the bad, the bad then turns into good!

Convert evil to good.

If a person receives a prophecy or a dream of something negative one must convert the negative to positive. For example, in Hebrew, the word mes מת (death) can also be transposed into tam תם (sincere.)

{In other words, Yirmiyahu the prophet was punished because He received bad prophecies but didn’t pray for the Jewish people. If one receives a negative Divine “download,” or dream, one must immediately spin it to the good.}

Everything that occurs comes from Heaven, and in its source, it is a combination of letters. For example, the word “Tzorah” / “problem,” can be rearranged to spell “Tzohar” / a “shining light.”

When a person accepts suffering with joy, or finds the silver-lining in it, they rearrange the source code. The bad then turns into good.

Just like the snail is within His shell
within all concealment / pain
and suffering, G-d is also hidden there.

When we realize that behind everything is G-d, the issue gets resolved.

When a person is going through a difficult time, they should focus intensely on their Torah study early in the morning – binding their soul to the Divine found within these holy letters.

{This will assist in eliminating the problem.}

Both good and bad happen to a person.
To explain this, the Baal Shem Tov gives the following analogy:
Once there was a king who became angry at someone, so he sent his messenger to summon them.
When the messenger arrived to call this person to come, the messenger who identified with the king was angry at them.
The fool fears the messenger, while the wise person says, “I will go appease the king!”

The same example applies in the reverse.
Once there was a king who was very happy with a person, so he sent his messenger to call them.
The messenger came to the person with great joy, the fool is so happy to find the king’s messenger happy that he rejoices with the messenger, while the wise person says, “I shall go to The Source.”

{In other words, if good or bad comes your way, realize it comes from G-d, and it is there to cause you to come closer to Him or perhaps to express gratitude.}

It is possible to transform a situation by seeing the corresponding Divine aspect of it.

For example, if someone is unfortunately imprisoned, they could learn about the concept of “The Four” who give praise for their miracles (one of whom is a person released from incarceration).

A person who is ill can consider which of the supernal Sefiros corresponds to the limb they are suffering in (for example, Chessed is the right arm).
By concentrating on the positive Divine aspect, we eliminate our suffering.

{For example, if your right arm which represents Chessed / kindness is hurting, think about how you can improve the aspect of kindness in your life.}

The great Tzaddikim take all distracting or lewd thought and connect them to Their Source. (As Tzaddikim are always connected to G-d therefore any bad thought that comes to them is from a foreign negative source / “another person’s animal soul.”)

However, if one doesn’t know how to do this (as the Alter Rebbe says, this is primarily a task for Tzaddikim), it is enough to know that everything comes from the combination of the two names of G-d, “Havayeh” and “Adnay.” (The former is higher, and the latter represents matters of this world.
By knowing that even in the negative, its essence is G-d, we transform the negative to positive.)

{For example behind the emotion of lust is “love for G-d,” and behind fear is “fear of G-d.”
Knowing that everything is sourced in good, eliminates the bad.}

“You should make a light (Tzohar) in the Ark (Teivah”).

In Sefer Yetzirah, it says, “Three letters build six words.”

The word Tzoharצהר (made of three Hebrew letters) has six combinations – five revealed, and one concealed:

הרץ “Run” (Haratz)
צרה “Difficulty” (Tzarah)

רצה “Desire” (Ritzei)
צהר “Light” (Tzohar)
הצר “Oppressor” (Hatzor).

Through running to say the words of Torah and Tefillah (prayer) which expresses our desire to do so;
we transform the (Tzarah) difficulty of an oppressor (Hatzar) into Tzohar, a beautiful shining light!

The former darkness transforms into a great blessing!

{Run to do a Mitzvah!}

When problems are upon us and they inspire us to do Teshuvah and transform our lives – we transform the problems into benefits.

The Baal Shem Tov has a famous Torah teaching on the passuk (verse) “Come to the Ark.”

He teaches that a soul comes into this world and becomes preoccupied with making a living through labor and can become consumed by the demands of life.

The solution is “Come to the Ark.”
To connect oneself to the words of prayer and the words of Torah.
(In Hebrew the word for “Ark” תיבה and “Word” תיבה are the same – “Teivah.”)

In the merit of the connection to the Divinity within these Holy-Letters one receives help in all they need.

G-d created the world through Din – Judgment, which is Tzimtzum / concealment.

The principle of Tzimtzum is a minimization of His Infinite Light so something finite can both be created as well as appreciate Him.

In every universe, the Tzimtzum / minimization took place to create this.

In each universe, the Beings (such as souls, etc.) appreciate G-d according to their intellectual capacity.

When we have pain or suffering (G-d-forbid), this comes from the body, for the body is connected to the soul (our life-force).

When we realize that everything – everything – is created by the singular G-d and we love G-d (knowing that everything that happens to us is from Him) then we connect the Din (the level of the body and Tzimtzum) to the soul, which is happiness and life-force!

It is this that transforms the negative into G-d’s compassion (which evokes blessings).

The advice on how to contemplate this is the verse, “Love G-d your L-ord” (L-ord / Elokim refers to Din).
Take the negative and connect it to Havaye (which is the soul) by accepting it joyously.

{In other words, realize that behind everything is G-d and accept it with joy and it will transform.}

A Parable from the Baal Shem Tov:

Once there was a king who sent one of his servants dressed up as a foreign king in order to test a country under his rule – to see if they would agree to foment a rebellion.

Some people fell for the ruse, while others who were wiser thought deeper into the situation.
Realizing it was all a trick, they confronted the hidden servant.

The same holds true in life – as is well known in the example of the king who hired a harlot to test his son’s morality (so challenges actually come from G-d for us to overcome them).

When a person realizes that everything is a challenge, and that even within all of their pain is G-d, they then remove it. The shell is peeled and the sweet fruit is revealed.

The Baal Shem Tov explains a great secret on how to turn bitterness to sweetness (suffering to delight).

One must find within the pain and suffering a source of goodness.

For in The Source, gevurah (din – harsh decrees) is complete loving-kindness.

Gevurah limits (the infinite expansion of G-d’s love, just like shades on a window, allowing an infinite light to be seen and felt by an observer).

The purpose of these limitations is so that every person can receive the limited / specific amount of energy necessary for their survival and life.
(Too much light / energy would “blow the circuit” – infinity in a finite world would cause the finite to be nullified out of existence.)

In addition, if all G-d did was give unconditionally, people could become (spoiled hence) sinful.

In this way we maintain our portion in the world-to-come!

In essence, it is all loving-kindness!

Through finding the source in kindness, and accepting it with love, the problem returns back to its source which emanates from the positive of G-d. And then the negative turns into positive!

Then the Dinim (negative occurrences) create a kal-vichomer (analogy), “If my source is complete kindness, I who am but a fraction of a fraction of my Source, must certainly be complete kindness!” And so, it manifests!

The Baal Shem Tov teaches that through faith we connect Malchus, referred to as Ani, to Thought which is referred to as Ayin.
(Ani and Ayin have the same Hebrew letters.)
All bad then dissipates.

{Have faith to transform bad to good.}

G-d is not like a physical king for whom the instrument of destruction cannot be used as an instrument of construction.

G-d uses the same instrument!

As the Baal Shem Tov says, the very source of misery becomes a source of pleasure!

{Don’t allow negative occurrences to get you down for the very negative can become a great positive!}

Sometimes we find it difficult to serve G-d, and G-d-forbid one can also experience suffering or pain.

Instead of being in an expansive state, we are in a constricted state.

We should meditate on the words, “Asher Nishbati Bi-api,” “And I swore in my anger.”
Namely that within everything is G-d – and this will sweeten the difficulty to joy.

{In other words, recognizing that bad also comes from G-d, will transform it to good.}

Saying “Yisroel Ben Eliezer,” helps to protect.  

{For added safety and protection say “Yisroel Ben Eliezer.”}

When a person knows that all negative occurrences are just G-d concealed, this causes all negative occurrences to cease.

Even in the greatest darkness and the greatest concealment, G-d says, “I am within it.”

When a person understands that even the darkness contains light, that suffering contains pleasure, and that G-d is behind everything – then though we cannot understand the suffering, it gets removed.

The Baal Shem Tov would often say: “I fear greatly the Biblical (potential) curse, ‘I will doubly hide Myself.’”

The first hiding refers to a negative occurrence, but the second is that one forgets that behind everything is G-d.

{Never forget behind it all is G-d, and this will transform the negative to positive!}

“Behold your enemies G-d, behold your enemies shall be lost.”
When a person is cognizant that even during the evil there is a blessing, the blessing comes.

When the bad becomes a catalyst for good (such as regret causing change) everything becomes good!

To the extent of the level of good as the days of Moshiach!
{Use everything – all emotions etc. for good / G-d.}

The Baal Shem Tov teaches that we sweeten harsh decrees / dinim by finding the hidden goodness behind them.

When we find goodness and grace in a harsh circumstance, the kind element overtakes it.

When something bad occurs, do whatever you can to see something good in it, for then the good becomes extracted and the bad will disintegrate.

The Baal Shem Tov teaches that one should see themselves as “a nobody” and completely forget about themselves and pray for the Shechinah (G-d).

Then a person raises themselves beyond time, to the world of thought, where all is equal – and from there, salvation comes.    

The task of the Baal Shem Tov was to reveal G-d.  

The Baal Shem Tov revealed a path of how to serve G-d, and created the ability to have Mesirus Nefesh (sacrifice) for it.

The Alter Rebbe widened the road of the Baal Shem Tov (so anyone can travel it) and had sacrifice (Mesirus Nefesh) to so do.

In simple words, The Baal Shem Tov showed us how we must serve G-d, and the Alter Rebbe made it attainable.

The Baal Shem Tov erected a ladder to Heaven, the Alter Rebbe taught how to climb it.

The Baal Shem Tov as well as the subsequent Rebbes all were the level of and “reincarnation” of Moses.

(As the Zohar says, there is the reincarnation / revelation of Moses in every generation.)  

While the Baal Shem Tov lived, his Nara”n (lower three soul levels) were accessible, but following His passing, His Chaya, Yechidah (two highest) became accessible.

Every Jew who is connected to our Holy Rebbes, no matter their actual knowledge of Chassidus, has the capacity to be a great light in the strengthening of Judaism and Chassidus, and living the Chassidic Minhagim (customs.)

{You can change the world!}

The Baal Shem Tov and His Disciples, namely our Rebbes, revealed the Torah of Chassidus, which combines both the revealed and hidden parts of Torah with many explanations, as well as revealing the inner and true intent of Torah and Judaism (character-improvement etc.) and to awaken a G-dly fire in the heart of every Jew!

The flame of the Baal Shem Tov eternally burns, but one must stand under its fire (to receive its warmth).

{Learn and practice Chassidus – you will be warm!}

The purpose of the revelation of the Baal Shem Tov and the Maggid was to pave the way for the revelation of the essence of the inner Torah through the Alter Rebbe.

(Similar to how the Forefathers paved the way for the essential Divine revelation through Moses.)  

When a person only learns Nigleh (the Talmudic studies, they can delude themselves into thinking that their brain is wise, hence as they become self-centered) they seek not the fulfillment of Torah, but rather to find leniencies in the law.

However one who studies Chassidus (the inner dimension / soul of Torah) sees Hashgachah Pratis, the hand of G-d in their life. 

Even prior to the Baal Shem Tov there were spiritually ill people, but they were unaware.

The Baal Shem Tov and the subsequent Rebbes wrote “medicinal books” describing the maladies and cures!
{As the Rebbe teaches, the cure to all the evil wiles of the Yetzer Hara is found throughout Chassidus.
Here are two “remedy books” based on Chassidus, “Kabbalah-Love – From Fear To Love” and “Meditations From The Tanya.”}

For our generation, the final one before Moshiach, the Baal Shem Tov teaches us that it is Mitzvah to reveal the secrets of the Torah / Chassidus, in order to “destroy the thorns from the bushes.”
 
{In other words to get rid of the kelipa (dark side) study and teach Chassidus.}

Study Chassidus daily, whether a lot or a bit.  

The teachings of the Baal Shem Tov, continued through the Holy Rebbes, create sensitivity.  

{It states that three things work: “money” “mashkeh” (alcohol) and “Chassidus.” Money will make you “nuts” and if you have money but you’re not nuts, you need some more 😊 (of-course today the Rebbe encourages us to do all in our ability to be wealthy for in our time we can use everything for the good.)
Alcohol will make you drunk and if you had alcohol but are not drunk, you need some more…
And Chassidus will make you Eidel (a refined sensitive person, in contrast to an uncouth, cold and harsh). And if your learned Chassidus and you are not Eidel, you need to learn some more!}

Not only do we do things for G-d, for example, we eat to have the strength to serve G-d, but in everything we do we elevate the sparks of G-d. 
So when we eat, the intention is to elevate the sparks of Divinity in food – and this applies to every aspect of our lives.

{In everything we engage in, there are Divine sparks and when we use an object for the good, we elevate it.}

The Baal Shem Tov said that when the Jewish people spiritualize themselves and refine themselves through the holiness of Torah and Mitzvahs, we will consistently hear the voice of G-d speak to us, as we heard at Mount Sinai.

{Particularly now in the early stages of Moshiach when it states, “I will pour my spirit on all people” this teaching is especially relevant.}   

The following teaching is from a disciple: I heard from my Master the question of the wicked priest, who challenged, “You believe no place is void of G-d, but if you deny idolatry (particularly the idol) it must be G-d is giving it life, so how does this reconcile?”

He replied, that just like a person has an excretory system to rid themselves of waste. As such there is a system to separate good and evil.

This is similar to how it says, “G-d will take away all the energy, and the good in the Satan, and the evil part will fall into the abyss.”

And this is the separation done by “The Knower of Hearts,” to separate between good and evil. 
This is what is meant “All the gods of the nations are idols / nothingness.”

{In other words, do not be too perturbed by evil, as one day it will simply be flushed out!}

The entire purpose of the Baal Shem Tov’s teachings was to reveal what a Jew is.

Beyond all the secrets He revealed, something that great Angels would “die for…” is the revelation of the
Absolute Infinite Place A Jew Holds In G-d’s Heart.  

The ultimate goal of the creation of spirit and matter, body and soul, is to convert the body into spirit – and this is what it says, “You shall live with it!”

The Baal Shem Tov says that Chassidic melodies (the hauntingly beautiful, soul-inspiring Chassidic melodies) are one of the pathways of Chassidus.

{Learn and sing the Chassidic melodies – many are available on Chabad.org.}

The Alter Rebbe repeated in the name of His Master (the Maggid) “The grandeur (royal dignity) of the Baal Shem Tov was far more prestigious than the greatest Emperor, yet his humility was far humbler than even how a beggar who lives off a garbage dump views himself.”
 

This is the idea that the Divine Light – Oir Ein Sof, is “infinitely high and likewise infinitely low.”    

Everything you do should be for G-d, without ulterior motives.
Even the smallest thing should not be done selfishly, but rather for G-d.

{In other words, all your motivations should be to serve G-d.}

“I walk expansively.”

“I can go in the marketplace and streets, and speak to every person, because ‘Your Mitzvos I seek.’

Meaning, I only seek Yechudim (Divine acts) in this world, and the beauty and uplifting of the Shechinah. I believe with complete faith that everything, small or large, is energized (coming into existence) from the life-force and will of the Infinite-Blessed-One.”

The Divine life-force is greatly concealed due to our many sins.

When man does Teshuvah (repents) he should believe that this great light and the sweetness and pleasure of the higher light will be revealed to him without the concealment of the Kelipa.

The energy of every act and soul, comes from G-d, therefore everything one does should be done altruistically for G-d.

Greet everyone with joy and a happy heart, thereby creating Yechudim in everything big or small.

Firstly, we must choose to be good.

Once one makes this choice, have complete faith that without doubt G-d fills every aspect of creation, and in all creations is the life-force of G-d.

Therefore, all loves and fears, and all other emotions come from G-d (for He is the source of everything).  

Even the negative in this world comes from G-d.   As such, a person should never use their emotions such as love, or fear, or honor, or being victorious, etc. for anything besides G-d.

A person should think “This thing in the world that I fear or love, from where does the emotion toward it come?
The sense of awe or attraction ultimately emanates from G-d!
He places these emotional stimuli even in bad things.
For example, fear in wild animals or love within negative lusts and desires. Therefore, all sense of fear comes from Him. So why should I fear a little spark that fell into evil, for example, a wild animal? It’s far better that I should connect this to the fear of G-d.”

Similarly, with love and other emotions – the goal is to extract the sparks, and transfer and transform them to their Source.  

Similarly when one speaks, do not think that you are speaking; rather the life-force within you which is your Creator, is speaking through you!

Through this, you elevate speech to its source – and in this way, all things are equal, for your friend’s speech also comes from G-d.  

And when you eat, your thought should be to take this energy and elevate it to G-d (through using the energy to serve G-d). 

Likewise, in all other things, your thought process should only be to connect yourself to G-d Above.  

A Chassidic explanation on one of the Thirteen Principles of Faith.

The Baal Shem said:

“I, a Yid, a Jew – believe with complete faith.”

“I believe with total belief” – What does total belief mean?

Even if one were to cut off my head, hand, and foot, this is my belief!

“The circumstances of a body are not attributable (to G-d).”

A Jew who eats like a Jew, sleeps like a Jew, and most importantly looks like a Jew, in other words, looks not where one mustn’t; This allows one to know G-d.

Desiring things of the body prevents one from knowing G-d.

“To Him alone, it is right to pray and to no other.”

“My aim in life should not be anything physical or material, but rather to be aligned with your Divine will.”

Why do we say in our prayers, “Our G-d and G-d of our fathers?”

There are two types of believers!
The first has a strong inherited belief in G-d received from his ancestors.

The second is someone who researches truth and comes to acknowledge, reveal, and become aware that there is a Creator.

The benefit of the first is that due to his inherent faith he remains impervious to philosophical counter-arguments.

(No possible philosophical viewpoint could change his belief.)

However, the weakness of this first kind of believer is that his faith is based on others.

The benefit of the latter is that as the person has personally researched and discovered it, therefore it is both dear and concrete to him. Its weakness though is that another could bring contrary arguments, for if something is rooted in philosophy, someone could theoretically bring contrary proof.

The best is having both! A belief in which one relies on one’s Jewish ancestors, as well as one’s own discovery. (For this combines the strength of inherited and discovered belief.)

This is why we say, “Our G-d and the G-d of my fathers.” We must both “Discover G-d” for ourselves, and have faith in the belief of our ancestors. The former is more personal, the latter more permanent.

When one comes to “know” G-d, all other desires dissipate.  

All the wars and machshavois zarois (lustful or foolish thoughts) that are in this world are because Malchus (the Shechinah) is not connected to her beloved (G-d).
Contemplating this one will ensure that their thoughts should be connected (to G-d, thereby connecting the world to G-d).

A person cannot always be on the same level of passion for G-d (by nature as a flickering flame, we go up and down in our emotional feelings).

However always stay connected to G-d through being connected to the letters of the Torah – for you can think Torah at all times.
Even while speaking with others realize, that the sound of all letters are all offshoots of the twenty two Hebrew Holy letters.

{For example “B” is from Beis etc. – as such you are always connected to the essential Holy Hebrew letters whether through thinking / studying Torah or even hearing the sound of speech.}  

“You will stray and serve false gods.”

If we detach from Diveikus (Divine connection) this leads to following other gods.

{Always remain attached to G-d.}

The verse states: “For My thoughts are not your thoughts.”

As soon as a person separates himself (in thought or desire) from G-d, they are worshiping idols; as the verse states, “You will stray and worship false gods.”

Nonetheless, “And my deeds are not like your deeds,” teaches us, that a person who didn’t sin is considered as if he did a Mitzvah.  

{As the Rebbe teaches, avodah zara literally translated as a “separate-service” means anything done for selfish in contrast to G-dly reasons. (Of-course this doesn’t mean not be engaged in mundane things – as long as we do them with a higher purpose.)

Additionally the Baal Shem Tov is teaching us that not doing wrong, is also a great Mitzvah.}

Sometimes a person must look in different directions to connect their thinking to G-d – as the coarseness of the body can prevent Divine awareness.  

A great principle:

Connect to G-d and simultaneously do something necessary in the home (like, say washing dishes).

Try to speak to someone while you remain connected. This helps accustom one to stay connected in one’s thoughts to G-d even while they are speaking or doing physical things.

The moment (“Visartem Va-avadtem Elohim Acheirim”), we deviate from serving G-d, it is like serving idols; nonetheless, our Sages teach, “If we don’t sin, this too is considered a Mitzvah.”

“You will stray and serve false gods.”

We must never cease being attached to G-d.

The main aspect of faith is to realize that “all of my abilities and my life-force come directly and continuously from G-d. He is the source of every ability and all life. He is directing every part of my capacities.

If I cease having this awareness, I serve other gods.” (I consider that my capacity comes from elsewhere.)

{Always recall you and your capacity is Divine.}

Whenever one grasps “part” of G-d (such as through a Mitzvah) one grasps all of G-d!

And as Torah and Mitzvos come from G-d, therefore when one passionately does a Mitzvah or studies Torah (for the sake of connecting to G-d), one bonds completely with
G-d.

According to the Baal Shem Tov, connecting to the Divinity within the letters of prayer is one of the greatest mechanisms of achieving spiritual heights.  

Connection is the master-key and everyone can do it!  

When we pray and study Torah with passion, this connects our words with the words of G-d –
our breath with the breath of G-d,
and it is a deep attachment.

The Baal Shem Tov explains that proper repentance / Teshuvah (attachment to the Divine source) is when we understand that The Divine – Is Our Source!

{In other words, we are born into a perception of self-sufficiency and when we realize that our very soul / life-force is G-d, this is the ultimate return!}  

A person who is a Tzaddik is always attached to G-d and therefore He is with G-d in everything that he does. (“Bchol Dirachecha Da-aihu.”)

The Baal Shem Tov’s soul taught Him Torah.

It told Him that the reason He merited this was not due to His Torah study, nor prayer, but rather because He connected to the G-dliness within the very letters of Torah and prayer.  

When one speaks to others, one should simultaneously be connected to G-d in their mind.

During Torah study, one must concentrate on the concept they are studying but through this one is also attached to G-d.  

Even if one is in small (capacity – connection) one should still be somewhat connected to G-d (in their thoughts.)

For sometimes in Heaven, it is in a “small” state (za”h) however from a small state one can then come to an expansive state.

For example, a coal – though the flame within it may be negligent, however if you blow on it, it can quickly flare up; but if there is no flame within it at all, one’s soul will completely go out.

A person who is properly attached to G-d can see G-d within everything he sees.

A person should continuously be joyous, especially when being attached to G-d.

As without joy, one cannot be attached to G-d!

{Be joyous!}

To connect to G-d there mustn’t be any other desire separating you from G-d (the essence of a person is his desire/s).

The Baal Shem Tov explains, that if you wish to attach two pieces of silver with glue, if there are no extra adhesives (say a sticker etc.) on the silver, they will attach well, for the silver pieces are clean. (In other words, as long as your heart is pure from extraneous desires, your connection to G-d shall be solid.)

{To be connected to G-d we need to erase all desires – imagine everything you want – even spiritual desires and delete them.}

Whoever attaches himself even to a part of G-d, attaches himself to all – and likewise, the other way.

Sefer Chareidim gives an example of this, if you pull on a branch of a tree, you draw all of it – for all the branches go in that direction.

It is known that the main attachment to G-d is through a passion for serving G-d, and that one’s prayer and Torah study should be filled with love and reverence for G-d.

Through this, one can attach directly to G-d.

For the breath of your speech, attaches to the Divine breath;
And your voice to His;
Likewise your thoughts to His.

As our Sages teach, “The Shechinah (G-d) spoke through the voice of Moshe.”
Due to His great holiness and attachment, He (Moses) was literally connected to His source, and it was as if G-d were speaking the words that came from His mouth!

Due to our erroneous low self-image, we do not serve G-d properly. As we don’t realize that through our Prayers and Torah study we cause Divine light to descend into all the universes! Additionally, the Angels receive their light (Divine sustenance) due to our Torah study and Prayers.

If we truly believed this, we would delight in our service of
G-d!
We would be careful to say every letter of Torah and Prayer properly.

G-d eagerly awaits the words of Torah and Prayer coming from the Jewish heart and kisses these words.

If we truly understood this, who wouldn’t be awestruck, that The Great and Mighty King desires the Torah and words of prayer of us lowly people.

We must realize that man is like a ladder whose feet are on the ground and head is in the Heaven. Every action we do, word we utter, causes an imprint in Heaven!
If we have this awareness we will ensure that everything we do is for the sake of G-d.

If however,

a person thinks, “Who am I that any of my actions should matter? How can it be that what I do affects changes in Heaven and on earth?!” As such the person goes about willy-nilly as if he doesn’t matter.

In actual fact when you do good you cause a Divine cosmic reaction! If you are compassionate below you cause G-d’s compassion from Above; as it states, “Know what is above you.” In other words, “know that whatever your emotional state is below on earth, will be the disposition from Above.”

The Sifra teaches, “The Yetzer Hara From Your Heart Remove.”

Just as G-d is singular in the universe, your life should be singularly focused on Him.

This is a great principle!

A person should be singularly focused on serving G-d as the verse states, “G-d made it that (naturally) we fear Him (and go on the straight path) but people find for themselves crooked paths (divergent things to do.”)

From the many “brilliant ideas,” we become confused (as to the direction of life).

Consider that everything that exists in this world comes from G-d.  

Likewise, everything that people do or create, from the power of their intelligence actually came from G-d.

Even the smallest thing that occurs in this world emanates from G-d.

May it make no difference to you if something happened as you did or didn’t want it to – for as everything comes from G-d therefore it is good that it didn’t go according to your wishes!

Consider that everything, whether it is The Universe of the Sefiros / Spheres, The World of Angels, or The World of the Throne (presumably this refers to the worlds of Asiyah, Yetzirah, and Beriah) all are nothing – like a non-existence relative to G-d!

They all exist within the “vacuum” of His contracted light, which He contracted within Himself in order to make space for their existence.

They were all created by a single word.

So why should you chase any foolish pleasure within those worlds, for they are but a single word from G-d!?

It is far better to attach yourself higher, in G-d-Himself, who is the Source and the main thing, and not to anything secondary.

This is the intent of the Zohar that writes, “Blessed are the Tzaddikim who know how to attract their hearts to the King Above, and not to this world – to attractions that will dissipate.”

Always think to connect to G-d out of sheer love.  

Love G-d more than anything in this world, for everything good in this world comes solely from Him!

And think, “I always seek to give G-d Nachas (pleasure) and to constantly serve Him.”

Always have your thoughts connected to G-d Above. And this explains the verse, “And from the Mikdash (Holy space) don’t exit.”

When you need to speak matters of this world, imagine that you are now going down from the Heavenly realm (like a person going from his home to the outside – whose intent is to return immediately – and while the person is out, he is constantly thinking about and anticipates when he will return.  

Similarly, should you feel about the higher realm – that there in G-d is your true home.)  

Hence even when you speak in matters pertaining to this world, you will return your thoughts to G-d.    

It is a very great thing when a person realizes that they are within G-d.

The whole universe exists only within the space of G-d! This should be so self-evident to the extent that we need no reminders. You should see with your mind’s eye how the whole universe is in essence G-d.

G-d preceded the universe, hence it is all within the space He created within Himself.

You should be so connected to this concept that the main thing you see in the world is G-d – not the world, and that also there is a G-d.

When one does this, they blind the Kelipa (dark-force) that creates a separation between man and G-d by concealing the truth that everything is really G-d.

G-d encompasses all reality, and only via His constant giving does His energy flow into and hence enliven (create) every aspect of reality! As such we are always both within Him and dependent on Him.

Sometimes you must look from side to side in order to channel your thoughts to G-d – due to the coarseness of the body which covers the Soul.

The Baal Shem Tov said that the Holy Divine name “Yud – Hei – Vov – Hei” begins with a Yud.

(In Yiddish Yud and Yid / Jew are similar.)

This is because the purpose of the world is for the Jew – and in the letter Yud itself, we see how this must manifest.

The upper dot / part relates to G-d’s intent (Torah and Mitzvos) and the lower dot / part relates to the Jew below, and when one fills their time and space (the body – vov) with Torah and Mitzvos, the Divine intent is fulfilled.

When G-d made the world, all the energy would have returned back to where it came from (namely G-d), which would mean that the world (which is “e=m,” energy that pulsates continually into matter) would cease to exist.

Only when He made the Jewish people, did it have staying power.

The ego in the Jew keeps the world in existence.
But this is specifically when the Jew’s ego is only as much as is necessary to keep creation going (to serve G-d.)

If you suddenly feel fear or joy, know that this is to arouse you to fear or rejoice in G-d, and similarly with other emotions.

There are connections (Yechudim) that are created through the speech of Torah, as well as the mundane speech one speaks.
For all is comprised of the twenty-two Holy Hebrew Letters.

(Words have the same sounds as Hebrew Letters (Beis / B etc.) So even when we speak regular words, as it they are sourced in the Divine letters, they create Yechudim.)

The Baal Shem Tov gives a parable: Once there was a king who wished to test his son so he created a massive illusion of great walls surrounding the palace and announced that everyone is welcome to come see him!

However in between every wall he placed vast treasures. In fact the closer you got, the greater the treasures became.

Most people got attracted to the treasures, but the dedicated child went straight for the king and then realized that the entire fortress was an illusion.

Similarly, there are many false desires and fears.

This world is filled with G-d and Torah and Mitzvos, yet distracting thoughts (illusionary fears and pleasures) also exist.

One must realize that all these illusions are a part of the king.

When you need to think about things of this world, think that you’re temporarily going away from the Divine Essence, like a person who’s leaving his home to go outside – but he’s planning on coming back immediately!

Always consider that The Divine Essence is your real home!

And even when you have to do things of this world, consider this “outside your home,” and then return back to your Divekius / Divine attachment.  

When G-d made the universe, He concealed His infinite light, and all that was left was the background radiation of the original light (so to speak).

This is a Yud / a point, and it is called Yud / ten, The Crown / Kesser of Malchus. And from Kesser Malchus the limited beings who seemingly oppose His will were formed.

For His will is that the Honor of His Kingdom should be infinitely spread. Now the removal of His infinite light concealed the light.  

So why would He wish to conceal that which He wishes to reveal?

G-d’s will is that we should have free choice.

And one who truly knows and understands this will see that within the desire to remove His light is the hidden desire that people should have free choice and that they should choose to do good.  

And this is exactly how creation in this world occurred.   The good was hidden and people were given a desire to fulfill physical desires – this is “the revolving sword.”

Objectively speaking this is the entire purpose of Creation.

When we look into the matter deeper, we realize that the purpose is to transform the negative (of this world) into a positive.  

All our actions should be according to the Holy Torah – only then will the evil disintegrate, and it will be transformed into good, and the Original Infinite Light will be revealed!

Whoever would like to connect to G-d should connect to the attribute of Chochmah.

The Baal Shem Tov gives an example: imagine how minute a single letter (say Alef or A) is relative to your soul – the source of thinking.

(Your soul is the source of your emotions which then becomes the source of your thoughts.

G-d, and hence your soul (for so He chose) is eternal! So, one letter relative to infinity is non-existent!)

G-d created reality with the Oir Ein Sof (one infinite Divine ray) but relative to G-d, this ray is non-existent.

Every Jew’s greatness is that they are a spiritual warrior! 

The Kabbalah is called the wisdom of truth which is referred to as the “secret.”

But if anybody can study and understand it, what is so secret about it?

The answer is that just like a person cannot explain to another the taste of a food if the other never actually tasted it, similarly, the essential nature of Kabbalah is not a wisdom, but rather an ability to attach oneself to G-d.  

When one is studying Torah, they are on a high level. When one is engaged say in chit-chat or mundane affairs, they are on a low level. The ultimate goal is to elevate – in other words, to do all for G-d.

The beginning of our service is to elevate the entire world, especially the human, to the level that “G-d is your L-ord!”

{In other words, the first goal is to invite G-d to guide our lives.}  

A person shouldn’t “meditate,” do Diveikus alone.
Rather he should have at least another in the room during Divine attachment / contemplation, Diveikus – though each person is individually meditating / connecting.

But if one is constantly “attached” then just being in a house where at least there are others is okay.

Once a king decided to test his son, so he created an imaginary but seemingly real river, large walls, and a ring of fire around the palace.

One person approaching says, “All hope is lost;” while the wise son says, “It’s impossible that my father who loves me doesn’t actually desire me!” He begins to swim toward the palace and then the walls and fire and river disappear.

{When you think G-d is far, all He really desires is for you to break the fears of separation, and dive into connection and then in fact you reach an ever greater level, realizing that the distance itself was part of the closeness.}

The phrase “I will rest where I choose,” can be understood based on the teaching in the Zohar that, “A word of prayer or Torah spoken without love and reverence for G-d does not ascend above into Heaven.”

In other words, sound and speech correspond to the male and female aspects of G-d’s name – namely the Vov and Hei of G-d’s name, “Yud-Hei-Vov-Hei.”

If one speaks words of holiness without reverence and love (namely the “father” / Yud and “mother” / Hei) one creates a separation (between the Yud-Hei and the Vov-Hei.)

The purpose of prayer and study is to elevate our words to their Source – from earth to Heaven.

Just as the world was created with the twenty-two letters of the Torah, we must elevate our speech which is also made up of letters, back to its source.

This occurs when we connect:

Our speech with “The Speech” (G-d’s.)

Our voice with “The Voice.”  

Our breath with “The Breath.”

And our thoughts with “The Supernal Thought.”

These four correspond to the four letters of G-d’s name.

If we do this, our speech soars Above to the source, and our words come before G-d, who looks at them. And with this, one’s prayers are answered.

For when G-d “peers down,” it is like giving from above to below.  And when G-d peers, this causes the existence of all the worlds.  

There is no time Above, for in one-second sustenance comes from the “Heavenly Well,” which continuously flows with goodness and kindness to give positivity to His creations – though the receiver must be worthy.

If we study the Torah or pray in this way, we become like a pipeline from the “well” above. This brings great sustenance to us and the world.

All comes from G-d, therefore whatever occurs we must be conscious of G-d.

Even what we forget comes from G-d (as such we can be conscious when we forget something, that this too came from G-d.) But if one forgets that he has forgotten, this is a truly sorry state.
(In other words if we lose the consciousness that everything – even what we forgot or didn’t get – also came from G-d, this is a very sad state.)

{Even your mistakes were Divinely orchestrated!}  

Even when you speak common words to someone your heart must be filled with love and awe of G-d.

Whoever wishes to connect to the Divine should connect themselves (through Torah study) to the level of Chochmah (where G-dliness is.) 

The Baal Shem Tov says that a Jewish man or woman saying Tehillim with simple faith is the highest level of connection to G-d.

{Say Tehillim and connect to G-d.}  

Every thought comes from one of seven categories (as we know there are seven emotions, and emotions cause thoughts: Love, Fear, Compassion, Winning, Sensitivity, Connection, and Humility.)

And in every emotion, there is a positive and a negative possibility (for example positive vs. negative loves / desires, positive vs. negative fears, positive vs. negative victories etc.)  

Whenever a thought comes to you, think about which side is it coming from?

If it’s from the negative side tell yourself, “How have I taken what comes from the pristine universe of “thought” and lowered it into the realm of excrement?!” In this way, you eliminate (the desire for it) and thereby elevate the thought to the level of Ayin.       

(There are different realms; the realm of negative emotions comes from the excrement, and the realm of thought is from where G-d “resides.”)

By having this meditation, you destroy that emotive thought.  

And then you should think, “If I can love this emotion / desire, then how much more so must I love, revere, honor, etc. My Dear Beloved G-d!”

And in this way, you return yourself to the world of pristine thoughts.  

You shouldn’t need to attach yourself to G-d – rather imagine that you are completely within Him!  

The customs of the Baal Shem Tov are traditions from Moses.
When Moses was in Heaven to receive the Torah, all the Angels and the holy Sefiros gave him both general and specific gifts and customs.

The Baal Shem Tov had Mesirus Nefesh (sacrifice) to make these customs pertaining to the Jewish people become a part of the Chassidic tradition. And we will greet Moshiach with them!

The Baal Shem Tov while in Heaven in a dream asked if one still needs to be careful to not eat chodosh.
They replied, “When the Ba”ch passed, they cooled the fires of hell for forty days.”

This shows how great he was (and He writes that it is not an issue).  

Eating kosher food, keeping Shabbos, and women going to the mikvah is what establishes the entire universe!   

It is said in the name of the Baal Shem Tov that one should eat garlic during Melaveh Malka.  

The Baal Shem Tov taught that it’s better not to use a metal case for the Mezuzah.
This is similar to the fact that metal was not used for the Mizbeach / Altar (in Beis Hamikdosh – as the source of blessing / life should not be created with the cause of death / destruction; and in the Shemah which is in the Mezuzah it’s written “So your life shall be lengthened.”)  

The Baal Shem Tov merited His incredible high level due to the many times He would go to the Mikvah!

Males should ensure to go to the Mikvah every Friday (Erev Shabbos) before Shabbos.

One should do Teshuvah before going to the Mikvah.

When a person goes into the Mikvah, while he’s inside he should think that the name Adnay and Malchus is the secret of speech, and the name Havayah is Zeir-Anpin – the secret of voice.  

And the name Eh-yeh is the secret of thought.  

The roof of the Mikvah corresponds to the name Eh-yeh.

The four walls of the Mikvah correspond to the four letters of G-d’s name Havayeh.
And the floor of the mikvah corresponds to Adnay.

And these three names together have the Roshei Teivois (acronym) of Yaboi”k – which is the Rashei Teivois of “Yichud,” “Brocho,” and “Kedusha.”  

And one should meditate to ask from G-d to be able to accept the holiness of purity of thought, speech, and voice.

And if one has these thoughts namely contemplation, then as it says, “A Tzaddik can fall seven times to the ground, He will get up.” 

Even if you go backwards seven steps, G-d will forgive and heal you, and create a new bond with you that will never break!

And then a great spirituality to your soul will come.

Action (for men): See to it that you go to the Mikvah daily, especially when you are in need of Divine assistance. 

Three Principles:

1. Ensure that all your service to G-d is idealistic and not selfishly biased.

One must be exceptionally smart to achieve this very difficult objective.

As such, one must continually bear it in mind and not even briefly ignore it. (Namely to always serve G-d altruistically, and not selfishly biased.)

2. In addition, be careful to go to the Mikvah every day (this refers to men) and do the Mikvah meditations.

3. And in conclusion – distance yourself from sadness and happily serve G-d.

The Baal Shem Tov was careful to not eat raw onion.

On Shabbos Chazon (the Shabbos before Tisha B’av) even if it occurs on Tisha B’av, it is our custom to have a regular Shabbos (in terms of good food etc.) At the third meal, it is our custom to eat with the whole family – and to eat fish and meat…

Those who follow the way of the Baal Shem Tov so do.  

When one understands how poor human intellect is, one understands how rich faith is!  

{Faith connects you to the Infinite Wisdom of G-d, while logic is always limited.}

Faith is the deep attachment of the soul to G-d.

Once the Tzaddik Reb Pinchas of Koritz needed some help in His service of G-d, and He knew He needed to travel to the Baal Shem Tov for this but didn’t have the funds for the journey which caused Him to feel down.

Suddenly the Baal Shem Tov arrived in His city, and started speaking and said, “The verse says, ‘Moses’s hands were held high in prayer.’ 

Sometimes a person may be lacking in their faith in G-d – the way to fix this is to ask G-d to grant you greater faith!” 

When Reb Pinchos heard this He became a renewed person with complete faith!

{Ask G-d to give you faith!}  

The Baal Shem Tov said, “With the power of sincere faith, a Jew could place a piece of cloth down and glide across the ocean.”

Always realize and be prepared (to see) that everything that comes to you, comes from G-d!
 

The Baal Shem Tov didn’t use Sheimois (Holy Names of G-d that create miracles). He simply had such a deep attachment to and faith in G-d, that miracles would occur!

When He was young, His Master Achiyah Hashiloini (the Prophet) taught Him all the Divine Names so He could know about them. As He was young and wanted to test its power, He used a Divine name to create a miracle and glided over the Nester river on a garment.
But He deeply regretted this and did Teshuvah for it His whole life.

His Teshuvah was complete when He needed to cross the river due to a life-threatening situation with an Arab antisemite, and instead of using a Divine Name, He “glided” across on His Gartel (belt, based on pure faith).  

{If your faith in G-d is absolute, so will be the miracles.}

There are two important types of trust:

There is the trust that “my livelihood is not the means which I employ, but the means only to catch G-d’s blessings through them.”   And the trust that “G-d will grant me the means” as well.

{In other words, at all times we must know that G-d is, or will! be granting my livelihood!}

The Baal Shem Tov once told His disciple Reb Dovid to travel to Bessarabia and bring him the highest standard of Kosher wine from there.

Reb Dovid went and had tremendous dedication to ensure that the wine was one hundred percent kosher.
On the way home – the roads were muddy, the wind was stinging, the snow was deep, and He had endless sacrifices to ensure that the Kosher wine reached His Master.

He also tried very hard on his way back to ensure that nothing should cause it to become nonkosher (such as a Gentile taking from the wine).

As the culmination of months of work was about to be fulfilled, He literally was at the doorstep of the Baal Shem Tov and to His great horror a Cossack inspector, zealous regarding people smuggling vodka, dipped his cup to taste the wine, thereby causing it to become unkosher. Upon realizing that it wasn’t vodka, off he went on his merry way.

Broken-hearted, Reb Dovid entered the Baal Shem Tov and asked, “Why after all my effort did G-d cause this to happen?!”

The Baal Shem Tov replied, “True you tried very hard… but most importantly you should have asked G-d to help you succeed!”  

{In every endeavor, firstly ask G-d to help.}

You should contemplate the following:

“G-d permeates the entire universe and His Shechinah (presence) is with me constantly.
It is very ‘nebulous’ and He is the Master of everything! He can do anything I desire.
Therefore, it only makes sense to trust in Him.”

Once the Baal Shem Tov and His disciple were traveling in a desert and the disciple became very thirsty and said, “Rebbe, I am thirsty.” The Baal Shem Tov did not answer him.
However, as it got to the point of life and death, the disciple once again said, “Rebbe, I need water and I am in danger of dying.”

The Baal Shem Tov said, “Do you believe that from the moment G-d created the world He has already prepared water for you?” It took him a moment to calm down, and he said “Yes.” They walked a little bit and saw a gentile carrying two large jugs of water. They paid him for some water to drink.
“Tell me,” queried the Baal Shem Tov, “Why exactly are you in this area carrying water?”
“Well, my Master went crazy and told me I must get him water from this particular well.”
“You see,” the Baal Shem Tov told His disciple, “From the beginning of creation, foreseeing this entire event, G-d orchestrated it so that there should be a Master and he should go crazy, in order that you should have water!”

{We can rely on G-d!}
 

• Faith is Diveikus – meaning to G-d you are fully attached (in all that you do.) (It is well-known that in the teachings of the Baal Shem Tov that being attached to G-d is the main thing.)

• Through faith, we come to Bitachoin, which is trust.

This is the ultimate goal.

• We trust that in each and every circumstance G-d has our best interest in mind.

• This leads us to love G-d and fulfill His desires!

If one needs to be punished G-d-forbid, their trust in G-d is removed (as the ability to generate positive blessings purely through trust in G-d’s goodness is absolute.)

As such one should pray that G-d grants them trust! 

This is why it states, “Abraham trusted, and this was considered a Tzedakah” – in other words, one’s wish is granted.
 

When G-d needs to punish someone, trust (in G-d) is removed (for one who trusts in G-d, as the verse states, is “surrounded by kindness!”)

Hence one must always pray for trust.  

When one has awe of a Talmid Chochom (Rebbe), having awe of G-d is easy.  

Today when our minds are weak, even during Torah study, we must restrengthen our faith every once in a while.

{The Alter Rebbe teaches that every hour one should take a break during Torah study and remind oneself about G-d.}  

If you wonder, “sometimes what I pray for doesn’t come to pass…”

All prayers work, though some on a cosmic level.

In fact it could also be that the current circumstance is actually in the best interest of the individual.

A great principle in life is: know that whatever comes to you came from G-d.

Ask that G-d always send you that which He knows is best for you.

Do not seek what others or your mind thinks is best – for what others (or you) assume is for your best, may actually be to your detriment.

Cast all of your needs and matters to G-d (as the verse states, “Cast your issues onto G-d and He will take care of you.”)

Your thoughts should be in the service of G-d; connect to G-d and rely on Him to fulfill your needs.
 

A great principle of life is “Give G-d your deeds and He will plan your thoughts” – everything you will encounter will come from Him.

Additionally, always ask G-d to send you what He knows is best for you (not what humans, including you, assume).

What we think is beneficial may actually be harmful; rather as the verse states, “Throw onto G-d your issues” – in others words, seek only G-d’s direction in everything!

The main Mitzvah to destroy Amalek is to destroy our ego, which destroys Amalek (the nation which is just driven by ego).

{To destroy Amalek, what we need to do is destroy our own inner arrogance.}

One of the Yetzer Hara’s tricks is to induce arrogance after doing good.

When a pure person becomes impure, all that he does causes him arrogance.

“Do not offer any leaven or honey in the ketores (incense) offering.”

Leaven refers to arrogance, which is based on narrow-minded (constricted) thinking – which causes judgmentalism.

Just as a child seeks to be big, the fool jumps to be first.
Our Sages teach, “Don’t offer this as a fragrance to G-d”, meaning don’t serve G-d from arrogance.

At the outset, one may approach G-d with arrogance, for a person must be self-centered to begin.
However once one is already within G-dliness, then as in the inner Mizbeach (where the Ketores was offered) one mustn’t have any arrogance.
G-d does not appreciate arrogance – even a minute amount of it.

{You may have needed an ego to get to G-d, but you need no ego to remain!}

“I heard from my Master (The Baal Shem Tov) a general life lesson:  If a person has an urge to shame someone, let him shame himself.
And if he has an urge to praise (himself) – best to praise G-d!”

When a person is not pure, when serving G-d, they believe that for every small thing they do, they deserve great praise.

Before the Baal Shem Tov passed, He told His young disciples that they should go find a new Rebbe. They said, “How do we recognize a Rebbe?”
He replied, “You should ask the person ‘how does one rid oneself of Gaaveh / arrogance?’ If He gives you advice, leave. But if He says, ‘G-d will help…’ then He is a Rebbe.”

The Baal Shem Tov said that the only way to rid oneself of arrogance is through G-d’s help.

{Ask G-d to help you rid yourself of arrogance.}

There are two types of people: the first one is completely wicked.
He knows His Creator and intentionally seeks to rebel.

The second thinks that He is completely righteous, but this is actually a scam of the Yetzer Hara.

In the eyes of the world, He appears completely righteous.  Although He continually learns, prays, and self-restricts (or “self-inflicts”) it is all a waste of time, as to G-d he is not attached.

He knows not the first foundation of faith, which is to study and pray, and do the Mitzvos, only for the sake of G-d.

The completely wicked person can repent and turn to G-d with all his heart and soul and ask G-d to show him the light.

The other cannot be helped, for he does not see G-d, His greatness, nor his service.

Since he considers himself completely righteous, how will he come to repent?!

This is why when the Yetzer Hara convinces someone to sin, it makes him think he actually did a good deed! in order that He shouldn’t repent…

{Beware of assuming you are completely holy.}

If we think we are close to G-d, we are far!

But if we think we are far, we are close!

If we think we are distant from serving G-d, eventually we will become close.

The Tzaddik always thinks about serving G-d and considers Himself deficient in His service, constantly recognizing how distant from G-d He truly is.

Precisely because Moses was so great (the greatest…) He was likewise the humblest.   

***

The more one is aware of G-d, the humbler one becomes.

The Baal Shem Tov said, “When I have great wisdom, I know that I don’t comprehend even a single letter of the Torah and I haven’t even begun to serve G-d.”

The holier one is the humbler they are.

Imagine you don’t exist in this world – as such what difference does it make if people honor you?   

(We all inhabit – live within a time-space dimension, however it can be based on where your consciousness lies that you are in a different dimension (as the difference between the dimensions is literally to what extent are you aware of the infinity / all-encompassing existence of G-d vs. the “reality” of the time-space dimension your body is in).

When a Minister is in his own home or office people give him much honor, but when he stands before the King, as he is feeling humble, both he and his desires are non-existent.

You should be like this before G-d.

This is the meaning of the verse, “What (mah) does G-d desire from you?”
In other words, G-d desires that due to your constant awareness of His existence you should be in a state of mah / humility.

When a person has a sense that they are complete in their Divine service, this is an indication that they have yet to begin!  

In contrast, Moses towards the end of his life said, “I have just begun…”

A Tzaddik (righteous person) the closer they get to G-d and understand His greatness, the more distant from G-d they realize they are!
 

G-d cherishes humble people – to the extent that even when they are with poor people, they feel even poorer.  

Imagine someone who found an infinite treasure and was very excited, so they packed as much as they could take with them, nonetheless they would be extremely sad by what must be left behind.

Similarly, though we may have found extraordinary treasures within Torah and Jewish mysticism, we know that we can never have it all …

{We must never think “how much I know…!” rather there is infinitely more to know!}

If a person were to fast even from Shabbos to Shabbos yet have even the slightest sense of arrogance, such as, “Look at the great service I do!…” this would place his entire good-deed in the hands of the dark side.

Rather one should think that, “Relative to the Holy Angels who serve G-d continually day and night, my contributions are but a joke.

Whom am I but a (creation stemming from a) smelly drop, destined to be eaten by worms…”  

The Baal Shem Tov gives an example: Every lock has a key – the two are perfectly aligned. Similarly, every problem has a specific alleviation (this refers to Kabbalistic mechanisms) but there exists a thief who simply breaks down the door.

By properly humbling (breaking) our hearts, we remove any barrier between us and G-d.
 

If you have done much good – studied much Torah, grown, etc. think not, “I have done this!” rather Malchus did it. (Malchus is where G-d manifests, creating everything in our world).  

Otherwise, we take the Yud (G-d) out of the Ani from His name Ado-nay – and we are left with An – nothing.  

“If man will hide in a hiding place, will I not see him.”

The Baal Shem Tov explains this as follows: If a person is egotistical, it is as if G-d doesn’t see him.

The Head of The Heavenly Yeshiva said “Whoever sees themselves as great is “a nobody,” and whoever sees themselves as “a nobody” is great.”

If when a person begins their service to G-d they feel as if they are great (holy etc.) then even in later stages they remain “a nobody.”

When one begins service to G-d the main thing is to realize / sense, how little you know!

The soul studies Torah from G-d in The Heavenly Academy and yet G-d sends this soul to earth, as in addition to the study of Torah on earth that one must learn, the goal is to change the Ani (I / ego, even based on Torah scholarship and good deeds) into Ayin (“nothing,” humility, lack of ego).

Even one who is great in Torah study and good deeds (Ani) must cause themselves to become Ayin (humble) by realizing that relative to the true simple sincerity of the humble wholehearted Jew, you are a “nothing.”

The Baal Shem Tov revealed that a Torah scholar should feel humbled before Jews who read Hebrew with errors. For their prayers come from true sincerity and wholeheartedness, which is infinitely greater to G-d.

The goodness that G-d gives us, causes us to be humble. As we contemplate, “How can I have the chutzpah to sin against G-d!? when He gives me so much good!!”
    

Once there was a king who wished to live forever, and they gave him a remedy that he should distance himself from arrogance.
However the more humble he conducted himself, the more arrogant his heart felt – for he’s such a great king, as well as being so humble!

Then his Master came to him and told him that he should conduct the kingdom in a manner that outwardly he acts majestically, while inwardly he should be truly humble.
(He showed him a toilet which comes from man.)  

{Sometimes to do good you need to have an outward aura, but inwardly you need to be humble – though as the Rebbe teaches, humility is not low self-estimation, rather realizing your only ability / power comes as a result of G-d.}

Another version – The Baal Shem Tov gives an example of a king who wanted to live forever, and all the doctors said that this is impossible. 
But one man came and said, “I will heal him, by showing him the eternal life.”
And he told him to choose the way of humility.
As such, when the King came to ride in his Royal carriage, he ordered that the carriage should ride in front of him, and he would walk behind it.
 
And the man said to the King, “This is not the correct path. Sit in the carriage. The greatest difficulty is being truly humble in your own heart.”

{In other words one must conduct life confidently as one is a servant of G-d, yet within oneself be humble.}  

If you perceive that your Divine service is greater than another’s, don’t let this cause you arrogance.

Another great principle is that if people mock your service of G-d, don’t argue with them in any way, in order that you should not fall into hate or arrogance​​​​​​ G-d-forbid.

Our Sages teach, “Silence in the face of mockers leads to humility.”

It says in Proverbs, “Better a beaten servant, than an honored person missing bread.”

The sign that we are serving G-d is when we consider ourselves “beaten” (“a nothing”), but if you consider yourself “honorable,” – you are “lacking bread” / Divine blessing.

“G-d is your shadow.”
He behaves the same way you do.
If a person behaves arrogantly (aloof, “higher”), so does G-d; but if a person behaves with humility, G-d humbles Himself to fill their needs.

{Be humble to receive Divine blessings.}

Moshe Rabbeinu felt that all that He had achieved in Avodas Hashem (service of G-d) was merely the beginning!  

{Feel not complete! rather as you are beginning your journey!}

Before He passed, The Baal Shem Tov said, “a person should imagine He hasn’t even begun to serve G-d! and His previous service of G-d was tainted…”

When a person can humble themselves, then (and only then) will they be able to beat the evil wiles of the Yetzer Hara.  

A person must be very careful that his service to G-d does not cause him arrogance, and he should consider himself the least.  

A person should be very careful that no matter what the level of service of G-d one attains, one should always consider themselves lower than the lowest.

In this way, they remain connected on High.  

Never think you are better than another, as YOU serve G-d. This is the reason that everything and everyone was created!

You and the worm have both been given (relative) intelligence, and the worm serves G-d with all his mind and effort, so in what way are you better?!  

In fact, a human is also called a “worm,” as the verse states, “I am a worm and not a man.”

Had G-d not given you extra intelligence, your ability to serve Him would be equal to the worm.  

If you are no greater than a worm, how much more so another human!

Consider yourself as a worm or another small insect.
These are your counterparts in this world.

For everything and everyone is a creation, and each has only the power to serve G-d according to the capacity that G-d has bestowed upon them.

Always Keep This In Mind.  

Consider that the Divine speech, the level of Malchus is what is talking in (through) you.

Now this level created every living thing (hence how awesomely great it is)!

Now if the level of speech is great how much more so is the level of thought!
Consider your thoughts coming from this level.

This idea should create in you great humility.
 

One should act humbly / secretly so others know not that they are pious. 

When you say words of Torah in public, keep in mind that your goal is to honor and spread Kedusha (holiness).  

When you study Torah, do Mitzvos, and pray, do not think that you are doing this, but rather that the Shechinah is. (In this way we remain humble.) 

The Baal Shem Tov said, “Something that has no surface area cannot break.”

{In other words, if we have no ego, arrogance, and are humble we cannot be broken. In fact the larger our “surface area” the more likely the breakage.}  

One must recognize that beyond our mind lies infinite wisdom.

{The Rebbe teaches, a healthy mind knows there is infinitely more beyond it. The Baal Shem Tov explains that whatever we can comprehend is drawn only from the lowest of G‑d’s realms, Malchus.} 

Any form of arrogance is very serious. All self-bias is due to arrogance.

Every thought is a complete Being / Entity. And through an arrogant thought, one banishes the feet of the Shechinah (G-d’s presence).

{To be connected to G-d we must remove our arrogance.}  

Whatever you do, do it only to give pleasure to G-d.

Even if you serve G-d to give yourself pleasure, this too is selfish.

 

Whenever a negative event, even something minor occurs to a person, they should attribute the cause of this due to their sins.
And when this humbles them and they repent then their sin is forgiven.

(But a person who feels that everything is based on “my power…” – this is an exile mentality, versus Moshiach state, when we will realize how everything comes from Hashem / G-d.) 

From false humility, namely being proud of one’s humility, and the desire to show others that one is humble, the Yetzer Hara slaughters the person. 

(In other words, this causes their spiritual (temporary) annihilation.)  

The Baal Shem Tov gives an example of such false humility – a person had all positive qualities except that he was arrogant, so people told him that he was perfect but that he needed to work on this one last trait.
He then worked on himself to become humble, and one day someone mocked him and he retorted, “You nobody! I have all qualities, including humility!”

{In other words, when we are arrogant we lose our rationality, hence our ability to rationally assess ourselves and improve properly.

It also pays to mention that a person came to the Mitteleh Rebbe complaining that they were worried that they were becoming arrogant. He replied that this fear “slaughters the person.” In other words, focus on good and following G-d, not if you are humble or not.}  

The Baal Shem Tov queries the verse “G-d the king, wears pride.”

Doesn’t this contradict the statement of our Sages that, “Wherever you see the greatness of G-d, you see His humility!”

He explained that this is exactly what the verse is teaching, namely, “G-d’s greatness is only worn for the sake of conducting of the Kingdom;” but within Himself, G-d is only humble.  

{Assume not, G-d-forbid, that G-d is arrogant. G-d as the Rebbe teaches has no arrogance.}

Holiness is ultimately humility and low self-estimation. Even a drop of arrogance poisons.

 {We need to consider others greater.}

If you desire to do any Mitzvah (good deed etc.) just go do it!

Do not let the Yetzer Hara fool you into thinking that this is a great thing and therefore it will cause you to become arrogant. Even if it tries to convince you… just do it!

But be careful, for if you do find it making you arrogant, push the arrogance away!

You will certainly end up doing it (or continue to do it) without any arrogance.

As our Sages teach – when one begins doing something (such as a Mitzvah, studying, etc.) for personal gain, eventually, one does it altruistically.

Do as many Mitzvahs as you can, and G-d will assist you to do them without any biases.
But try to push away arrogance on your own.

{In other words – the main thing is to do good; work on humility afterwards.}

If a person has no agenda (neither positive nor negative, only simple truthfulness and sincerity) this leads to the greatest spiritual levels.

Even humility for the wrong reason is better than condemning another for the right reason.

Consider yourself poor… speak with a humble, pleasing voice, like a poor person.

And always consider your thoughts to be with the Shechinah — think only of how much you love her, and she, in turn, will love you.

Constantly say in your mind: “When will I merit that the light of the Shechinah shall rest upon me?”

The last words of The Great Holy Baal Shem Tov before He passed was, “G-d, Master of all worlds, ‘Lead me not to the feet of arrogance.’”

Similarly, when the Holy Arizal’s soul departed, he said, “Protect me from arrogance.”

One cannot begin any true service of G-d if one’s soul is consumed by arrogance, and sin of the heart.

A humble person seeks wisdom, but an arrogant person (being so filled with one’s own “knowledge”) does not.

Tzaddikim constantly fluctuate between states of boldness and humility — for in order to motivate oneself to do something new, particularly an entirely new service of G-d, one must have a measure of boldness.

Nonetheless, once one does this new thing (or while doing it) one must do so with humility.

The Baal Shem Tov was asked about the Parah Adumah, the “red heifer;” – “Where can we find in it a hint — a lesson — in Divine service, as all of the Torah applies continually in the realm of inspiration?”

Furthermore, it was only performed once in a while, and it caused the person who purified another to become impure himself, which is a contradiction.

He explained that this is a lesson in the trait of arrogance.

One needs a certain measure of arrogance to begin serving G-d, for initially, everyone is self-serving. As such, this drive is important, as it can lead one to serve G-d, (albeit for personal interest).

Nonetheless, after one begins serving G-d, one must ensure that this service is done with complete humility.

The same applies when you seek to do more good, for the Yetzer Hara will cynically and slyly try to dissuade you by saying, “Who are you to do something so important?” One must uplift oneself by saying, “The whole world was created for me!” (as our Sages taught).

Then, as you begin serving, return to humility.

A great principle is this: Even if people condemn you for your spiritual service — whether in prayer or in other matters — do not respond, so that you do not come to arguments or arrogance, which causes us to forget our Creator.

Our Sages teach: “A person’s silence leads him to humility.”

To a truly deep person, power is painful, as they see themselves unworthy.  

If you do a great Mitzvah such as study lots of Torah or pray with great concentration, do not take pride in your achievements – rather realize this was the Shechinah working through you.  

If our holiness is a pretense — a way of looking good — then we are very far from G-d.

Everyone must know that not all people merit to come to truth — quintessential truth — unless they first truly acquire the trait of humility. Namely, seeing oneself truly as nothing, to the nth degree; not considering oneself important at all, as Moses said, “We are nothing.”

See with your mind’s eye that, “Really, there is nothing I have to be prideful about.”

Pride — arrogance — is the opposite of truth.

Truth is humility and feeling unimportant, while arrogance is a lie.

This has already been dealt with at length in all the ethical works; however, a fool who does not understand fails to realize his own issue. Unfortunately, this makes it impossible for him to realize the truth. Such a person is distant from G-d, whose seal is truth, and he is distant from the Torah, which is a Torah of truth.

G-d says, “I and such a person cannot dwell together.”

And it states, “Whoever is arrogant is as if he worships idols.” As it is written, “G-d hates a haughty heart.”

This is especially so, for arrogance is a false reality.

And the verse teaches, “A person of falsehood cannot stand before Me.”

However, one who, in his own estimation, is like nothing — this person is close to G-d and His Torah. As the verse states, “To him I will gaze: to the humble-hearted.”

This is also hinted to when the Sages taught, “When one is humble, G-d can dwell within him.”

Then one achieves quintessential truth. Everything he does is true, and it ascends to G-d!

{Be truthful, sincere, and fair.}Top of Form

Bottom of Form

If you pray and study with great devotion, think not that “I did this!” rather, this was done by the Shechinah / Malchus, which is called “I,” (the Divine I) from the name of G-d, Ado-nai.

However, if you don’t (have humility), you remove the Yud from An‘i’ (the Divine I), and all that is left is “A-n” nothing.

We exist wherever our thoughts are, as such continually having faith in G-d, evokes the realm of G-d’s protection.

However, if a person is constantly worried about G-d’s wrath or retribution this likewise (evokes G-d’s judgment).

{In other words, work on constant faith and it will manifest blessings.
Always believe and realize G-d just seeks to bless you!}

A person is always fluctuating – it is impossible to remain in one spot.

Some descend into this world with her challenges and elevate it; others descend and fall.

The Baal Shem Tov wasn’t beyond our reality, rather He was in our world and understood our world.
He saw G-dliness in our world.

There are two types of Divine names: those that are merely a reflection of the Divine light, and those that contain within them the Divine (similar to the letters of Torah).

The “Baal Shem Tov” is so called, for He was “a Master of the Divine name” – in other words, could channel G-d.

There is no such thing as kindness without strength, for it quickly dissolves.

Nor is there such thing as strength without kindness, for that is simply evil.

{We must be kind & strong.
Kindness without discernment, as we see in permissive cultures, leads to anarchy and then destruction.
While strictness without kindness is cruel, hence the balance – which means appropriately using both qualities.}

A great principle is our desire should be to connect to the essence of G-d, not to the emotions.

For example, one who wishes to connect to the emotion of Chessed / love, may lack restraint – for in essence all emotions are one. In their expression however, they are separated.

Goodness and kindness may require sometimes giving, and other times withholding.

Generally, the emotion of love causes an expansion of self and the desire to give to everyone.

The problem with this is that if we are connected to the expression of love, we may fail to distinguish between appropriate and inappropriate giving and give to everyone whether they are good or evil.

The idea of Chessed and kindness is giving, and if a person gives without restraint to everyone, whether monetarily or intimately, they can be debased, even if they also do good.

The main thing is to be attached to the essence of Chessed, namely goodness. This minimizes giving to the wrong people / places.

This can also be in the case of Gevurah – harsh discipline. For example, if the Beis Din (Jewish court) would execute a killer for a capital crime, this would eliminate the evil this person gave to the dark-side and allow him to enter Heaven. (Hence we see how the harsh judgment contains kindness too.)

In every circumstance, one must push away the dark side of the emotion and use it only for its good.

The verse states, “Behold darkness covers earth,” and, “All sins are concealed through love.”

The main part of a building is the foundation. 

If the foundation is off, the building will likewise.

The same is true regarding a person: if a person’s foundation is off – such as a person who is narcissistic, believing “they are the best and all must follow them!” then everything they do gets tainted.

However, if a person’s foundation is good, such as love – then even the negative can be positive.

There is a law that one may not hesitate or “hold it in” when one needs to go to the bathroom, as this causes big spiritual problems.

The Baal Shem Tov says that saying Tehillim fervently, going out of your way to help another whether for their physical or spiritual needs, and love of one’s fellow, are the master-keys to unlocking the Heavenly storehouses of health, salvation, and wealth.

Sometimes G-d will make life challenging (or to do good challenging) for He seeks to reward us.

{Don’t let challenges stop you – push forward and they will disappear.}

It is known from the Baal Shem Tov that there are certain Mitzvos in which the intention doesn’t really matter.

One of these is the Mikvah – for if a person has the right amount of water covering them, even if they were not intending it, they become purified.

The other is charity, for the purpose is not so much the reason you are giving, but the actual giving.

As we know, even if you lose money and a poor person finds it (in a permissible way, for example losing a dollar bill on the street, which now has no rightful claimant and therefore can be taken by anyone) it is considered that you have done the Mitzvah.

Just as in the Supernal Sefiros, there are expansive and diminished states – similarly regarding our possessions.

If we find (say an asset) diminishing, we should give money to charity (particularly if we can give the value of the asset to charity).

The Chassidim who follow the Rebbes transform the world!

They may not have the same knowledge as the Rebbes, but they have the power and ability to transform the world.

68. We are in a small-minded state when our service to G-d is not from joy but “kabalois oil” / obligation.

69. Let’s understand what is small versus expanded consciousness.  

When a person sits to study Torah but his mind is not with him, this is small.

But when one studies, understands, and enjoys, this is called expanded (Gadlus).
The same applies to prayer and every Mitzvah.

70.  One can be in either a “small” or “expanded” mindset; when a person realizes they are in a “small” mindset, this itself leads them to expand.

Unfortunately, there are people who don’t know they are in a small mindset.   

Sometimes G-d will take a person and cause him to fall from his high level via other people or situations as this is in their interest. (Presumably, so they can later ascend higher.)  

“Take pleasure from the impure to the pure.”

Sometimes a person serves G-d with a contracted-consciousness. And later he serves in expanded consciousness.  

As such the pain of the contracted consciousness becomes the pleasure of expansion.  

After we go from constricted-consciousness to expanded consciousness – we elevate all the deeds, prayer, and Torah that we did in the constricted state.  

We should place our pleasure in Torah and Mitzvos.

This is like someone who made an unexcepted windfall (say “won the lotto”).
The intense pleasure from this sudden gain could overshadow all other joys, even the pleasure of food.
Similarly, our great pleasure in G-d should cause that we don’t feel pleasure in physical matters (and the bit that we do – as this is how the body functions, is o.k.).

We should despise the pleasures of this world and reserve our desire for G-d.

Furthermore, we must place in our hearts the true fear of G-d. For example, if you traveled to a palace, you would feel a fear, awe, and reverence as you enter – how much more, infinitely more so! should you feel when speaking about the King of Kings!
Anyone connecting to G-d should also feel a palpable reverence – and this holy fear eliminates all physical fears.  

A fundamental principle that the Baal Shem Tov taught is that wherever your desires are (whatever you want) is who you become.

He showed a vision to His disciples of a Rabbi who was eating meat on Shabbos (and enjoying it) and they saw an ox eating (for where our desires are, is who we are).

{Who do you wish to become?}

Sometimes a person falls from their level of Divine attachment. This is because G-d sees that this is necessary for the person.
Other times the world causes this fall, however the fall is always to have a subsequently greater ascent.

{We are always going up! So don’t fear…}

Envision within yourself that it is the Heavenly voice speaking through you. Without it, it would be impossible to speak.

Similarly, your thoughts are coming from “the world of thoughts” (Divine thoughts). 

You are like a Shofar: That which comes from you is the voice that was put in – if the blower ceases, no voice will come forth. 

It is only by dint of the Divine realm of speech and thought that your speech and thoughts emanate.  

There are times when one of the primary emotions will be in the world (so when the emotion of love is being drawn down, Kelipa uses it for lust – this is a time to see the holiness of this emotion, such as love for G-d or fellow man).

When the attribute of Tifferes / “beauty” is expressed in the world, foolish people will begin boasting.

But a wise person will see the foolishness in doing that, and rather use it for spiritual goals (such as praising G-d).

{When we see lust based “ideologies…” we should think how the source of everything is the Love for G-d.}  

The main thing is to connect to the essence of the emotions.
Chessed (kindness / love) which is self-expression, such as a philanthropist who may have a big heart, but could likewise allow great sins (such as infidelity etc.
This is because the expression of love in him is unmitigated).

As such a person must go the essence of the emotions. namely G-d (the source of all emotions).

As we mix in the Divine will, this mitigates self-expression and circumvents evil.

Conversely, even a person who is judging others, should not be doing so to G-d-forbid harm, rather to help.
(In other words, not expressing anger or rage, rather encouraging improvement.)  

The reason Jews were spread to the four corners of the earth — and why, at times, a Jew travels to far-flung places in nature — is because the deep Divinity within them purifies that location, even though the Jew may not be consciously aware of it.

{Wherever you go, it’s not that you went there, but were sent! for a positive reason.
In fact The Rebbe teaches that as primarily after the holocaust, Jews settled everywhere and used the language and customs of that locale to create Shuls etc. as such we have concluded Avodas Habirurim (refinement of lands and nations) and are expecting Moshiach NOW!}

How can there be free choice if G-d knows what will occur?
 
The answer is that a person has the free choice to either follow what G-d knows he will do, or follow the wish of G-d, such as keeping Torah and Mitzvos.
(This causes that the person switches from “G-d’s knowledge,” to “G-d’s desire.” Just as a parent may be aware of the choice of the child but hopes the child will choose wisely.)

In G-d’s name “E-l,” the Alef (the first letter which numerically is 1) represents the Creator, and Lamed (the final letter which numerically is 30) represents the three dispositions He uses:

1. Kindness (love)

2. Strength (discipline)

3. Compassion (discernment).

The Baal Shem Tov gives an awesome example from a winding stairwell for the mechanism of life: continual growth.  

When you are at the bottom of the stairwell, you can see the next level. But as you begin ascending, because the stairwell is circular, you are actually getting closer to the next level — even though you can no longer see it.

The concept this teaches is that in life, we are always in an ascending “stairwell.”

Whenever we are on the “bottom step,” G-d already has a vision for a better future. (See Sefer HaSichos 5752, Ki Sisa.)

Then, in order to fulfill this vision, there is often a necessary “darkness” or concealment of the plan while it is being implemented.

(For example, you may travel to a certain country and “serendipitously” meet your spouse, learn an important lesson, or help someone there.)

And as this mission is accomplished, the next ascending step of our life begins to unfold.

{Life = continual growth and don’t get frightened as the darkness is part of the future light and don’t be afraid – the next step on your life journey will bring an ever greater light!)

A man once asked the Baal Shem Tov, “Why is it that when I am meditating and feel connected to G-d, I suddenly feel distant?”

The Baal Shem Tov explained that this is like a father teaching his little boy to walk. First, the father stretches out his hands toward the child, giving him confidence. But as the child comes closer, the father steps back so that eventually, the child learns to walk on his own.

Similarly, when we get close to G-d, G-d sometimes creates moments of distance. This awakens within us a deeper yearning, which keeps us growing.

9. Just as a father first holds his son’s hands while teaching him to walk, and then lets go so the child can learn to walk independently, so too, G-d first inspires us and helps us feel close. Then He “lets go,” but the purpose is so that we can learn to serve Him through our own initiative.

Note 6

The Baal Shem Tov explains that just as a father teaching his little boy to walk slowly draws backward so his child can learn to walk even better, so too, there are times when G-d feels removed — in order that we continually increase our bond with Him.

“I asked the Baal Shem Tov, whom I saw in a dream: ‘Why is it that when I first began the Chassidic path, learning from Tzaddikim — rabbis and masters — I experienced great growth in my Torah and service of G-d, yet these days I feel that my service of G-d is “every day the same”?’

He replied:

‘This is like a child who goes to school and begins to study the Alef-Beis, the Siddur — the basic prayers — and Chumash.

When one first begins, every day feels like an entirely new story!

However, once one masters the language and begins learning more advanced material, it may seem that one’s progress is limited. But in truth, when the child is dealing with the beginner material, the progress is relatively small. Later, when the child is dealing with more complex material, every additional insight is much greater.’

{You may not always feel like you are growing — but you are!”}

The Baal Shem Tov said that everything that a person sees and hears is a specific lesson from G-d in Avodas Hashem (how to better oneself).  

However, one must actually comprehend what the lesson is.  

This comes about through “our soul teaching us.”  

“Our soul teaching us” refers to how one’s mind becomes illuminated, and we become aware of the lessons that can be derived.

The Baal Shem Tov says that the most direct path to having “our soul teach us” is:

a. To recite Tehillim with passion.

b. To help a fellow Jew — not only monetarily, but also physically.

c. To sacrifice for Ahavas Yisroel — love of one’s fellow Jew.

“Through this the maiden would come to the King.”
The Baal Shem Tov teaches that “this” represents the pillar (“elevator”) that takes one from the lower to the higher Gan-Eden (Heaven).  

This is achieved through fulfilling the Mitzvos, which are the six hundred and twenty Pillars of Light.  

{In other words, by doing the Mitzvos we merit to elevate in Heaven.}

“You are G-d’s children.”

“These are the children of Abraham; Abraham gave birth to Isaac.”  

But Abraham had also Yishmoel?
The true meaning of being a Jew is that one receives a Divine soul.  

Any single word uttered from the mouth of any Jew — from the greatest Tzaddik to the simplest Jew, whether man, woman, or child — if it is spoken for the sake of strengthening Judaism, is like a precious diamond!

Every single Jew is as worthy as the greatest scholar.

It states, “You are children to G-d;”
Just as it states that “Yitzchok was Abraham’s child” for his face was similar to his father’s, similarly Jewish people mirror G-d’s qualities – namely compassion and loving-kindness.

{We are intrinsic diamonds!}

There are two types of rebuke – one focuses on the evil others do.

The Baal Shem Tov gives an example of a king whose son left the palace and became involved in lowly behaviors, such as theft. Two people then came to the king to report this.

The first came to tell him how low the prince became. This aroused the king’s anger and he banished him. The other came with tremendous sadness for the king as His son had fallen so low. This caused the king to do all in his power to restore His son.  

{Our goal is never to criticize but to uplift, help, assist, and improve.}

The Baal Shem Tov, referring to a cult that unfortunately left Judaism, explained that this happened because they studied Kabbalah without wisdom and fear of G-d – as such they took the spiritual concepts and saw them as physical.  

Once there was a King who would go to paupers and distribute money and see how they were doing.

And one of them would always say, “Whatever someone does, he does for himself.”
This angered the King very much, as he felt the pauper to be ungrateful. 
So the King gave him a poisned chicken. And once again the man said, “Whatever someone does he does for himself.” 

While this was occurring, the King’s son was on a hunting trip and got lost. He was tired, and he made his way to this poor man’s home, who offered to give him some of the chicken.

But the people with the prince said, “Let us first have it tasted,” and they found that it was poisoned.  

They took the pauper to the King – and he told the King, “You were the one who gave me this chicken!”

The King said, “It is true! Whatever one does, one does to themselves.”

{This is a very very profound teaching – whatever we do we do to ourselves.}

The Verse teaches us to “Know G-d,” but how can anyone know anything of G-d?

The Baal Shem Tov teaches that this means to know that each and everything that occurs to you and to the world in general, comes from G-d.

{We must be cognizant that everything that happens both individually and globally is directed by G-d.}

When the Jews left Egypt, they traveled through forty-two journeys / stops along the way to Israel. Some were positive, others not so great… This is the secret of the soul. 

Birth is the exodus – and until the soul returns back to Heaven, we traverse through some positive (expansive) and difficult (constricted) phases.  

In truth, each journey is positive. For example, the stop of Kivoirs Hataveh, on a deeper plane means that a person who achieves true connection to G-d buries his Taveh (all other desires) as his focus is exclusively G-d.

Each stop can be good if we focus on the good and holy.

{Life will give you ups and downs, but the downs can be ups if you can learn life-lessons along the way.}

 

Every soul has a specific mission – a purpose!

We must fulfill this purpose before the time allotted (namely life) ends.    

{Get to work Now.}

The Baal Shem Tov revealed that the specific purpose of our soul’s descent is a Torah mission, to keep Torah and Mitzvos.

And wherever the soul may find herself, whether in their community or in their travels, she should do Torah and Mitzvos, and help Torah institutions flourish.

“And you shall make beams / Keresh” (to hold up the Mishkan – this refers to the walls of the traveling Mishkan).

Keresh refers to man – our job is to connect (Likasher) Heaven and earth.

As the grandson of the Baal Shem Tov, the Degel Machanei Efraim explains, every movement we do, we connect G-d and the Shechinah. (And the flipside is if we engage in Sheker – falsehood (also the same letters of Keresh) then instead of fulfilling our purpose of elevating everything to G-d, we give energy to the dark-side.)

{As the Rebbe teaches in Basi Ligani, our job is to transform the Sheker / falsehood the passion for stupidities / pleasures (shtus) of this world, into a Kesher / strong attachment – rock-solid beam – to G-d.}

A Jew is never lonely – wherever he goes, G-d is with him.

{You are never alone as G-d is always with you!}

The greatness of man, the foremost creation, is that he contains within him the entire cosmos!

The Ari-Zal taught us that all the great secrets of Heaven and levels / “emotions” that exist Above are so that when we study Torah, do a Mitzvah or pray, we should become a Merkava, G-d’s vehicle / expression.

For example, “The eye of G-d” refers to G-d supervising the whole world. So, when we peer into the Holy Letters of Torah and Prayer, we manifest “the eye of G-d” (causing G-d’s gracious supervision).

Likewise, when we speak about the “ear of G-d” this refers to G-d listening to all our prayers, and hence when we listen to words of Torah, this manifests G-d’s “ear” / hearing us.

When we speak about “The hand of G-d,” this refers to G-d giving, which we manifest when we give.

The Mishkan below was constructed in imitation of the worlds and the Mishkan Above and this took tremendous knowledge.
Yet the main lesson of this is that if G-d can be manifested in a physical building, how much more so in you – a spiritual being!

{G-d dwells in you – and everything you do evokes G-d to likewise do!}

When Abraham said that He couldn’t have a son based on astrology / “the stars,” G-d told him that he should “abandon stargazing;” “because Jews don’t have a Mazal / luck.”

The question arises, why does it say that the three main blessings of life, children, and sustenance do not depend on your good deeds, but on your Mazal (if we don’t have a Mazal)?

The explanation is that when we say “Ein Mazal Liyisroel / Jews don’t have a Mazal” it means “Ayin is the Jewish Mazal!”

Ayin refers to G-d’s desire.

In other words, if you’re getting something because you earned it, it’s not pure kindness as you somewhat deserve it, but the source of all our blessings is the pure unconditional DESIRE OF G-D TO GIVE.  

The Baal Shem Tov clarified that wherever a Jew goes, it’s not circumstantial, rather he or she is on a Divinely designated purposeful mission.  

{Do not think that your life or where you are is random –
it has a profound purpose.}

Even a sin as bad as the daughters of Loit! if the person’s motivation is for G-d, then it is a Mitzvah.

However, the question is, how does one know?!
The discernment in such a quandary is exceptionally advanced.

If one sincerely studies Torah, G-d will help the person discern.

{In other words, doing right / good is the most important thing and the mechanism to discern what is truly right is sincere, altruistic Torah study.}

The Baal Shem Tov revealed that the purpose of the descent of every soul is to fulfill the Torah and Mitzvos, whether it is keeping Shabbos or the Festivals, lighting Shabbos candles, or putting on Tefillin. And although the soul comes from the highest of heights (in Heaven) it becomes infinitely greater through performing these Mitzvos!  

{The Soul’s goal is to do physical Mitzvos!}

131. Just as a physical object is grasped by grasping and holding it – similarly the soul is grasped by calling the person’s name.

This is why when you call someone’s name, even when they are asleep, they wake up.

Note 110
The name of a person is their soul.

136. It is known that the name of a person is their essential life-force.
All animals, birds, and creations live based on the source of the Holy Letters of their Hebrew name mentioned in the Torah, which is sourced in their Supernal Ministering Angel.  

Often we travel somewhere thinking that we simply have a desire to go to that destination, but really there were some Holy-Sparks we needed to elevate at that location.

Sometimes a person takes a business trip, and on the trip, they elevate the Sparks of Divinity that are within a loaf of bread or some water that they may eat or drink there – and this completes their soul.

{Wherever you go – whatever you do, there is a deeper meaning!}

The Baal Shem Tov comments on the Divine command to Avrohom, “Lech-Licha – Go forth” in which G-d says (to Abraham as the commentators explain) “I will reveal your soul…” – the main purpose of man’s existence is to get rid of their negative tendencies.

{In other words, the essence of the first command to a Jew is to reveal their essence, by stepping out of false identities and desires.}  

Once the Baal Shem Tov was asked “Why is that we learn Torah and do Mitzvos but G-d doesn’t answer our prayers, yet your prayers are immediately answered?”

He explained with a parable that once a prince got lost in the fields and was starving and thirsty. A shepherd boy took him to his little hut.
He hardly had anything but he took out of his knapsack the cleanest cloth he could find, and put it on the table.
He then spread out a flax sheet on the floor (for the prince to sleep on) for it was the best he had.

After the prince returned home he elevated this shepherd above all the other ministers.

Said they to the prince, “But we serve you continually?!”
Said the prince, “All the honor given to him is for the loving paltry gifts bestowed with true dedication to me.”

{In other words, Mitzvahs done with love and reverence for G-d are most dear to G-d.}

In every generation there are evil people who claim that the truth is a lie, and that the lie is the truth – that darkness is light and the light is the darkness – that the Jews are evil and the evil (who wish to murder Jews) are good!

When we are in a positive state we are connected to the Oneness of G-d, but if we are in a negative, we are separating ourselves.

{If we believe in G-d, life must be fundamentally good.} 

What makes a person a human is the Divine within.

If a person sins this Divinity departs.

The Gematria (numerical equivalent) of Adam (man) is Ma”h (the Divine part of one’s soul).

As the Kabbalah says, if an animal eats a person, certainly it is because they saw another animal, and not the Divine image.

Never foolishly lose your Divinity through sin.

{Your soul, hence you, are literally G-d – don’t lose the best and greatest part in you!}

The Baal Shem Tov quotes Rabbi Sadiah Goan who teaches that the main purpose in our life is to rout out innate negative tendencies (such as laziness, frivolousness, anger, lust, etc.)

{This is an exceptionally important teaching for we have been incorrectly educated / brainwashed in the west (through media etc.) to in fact embrace the negative within. We are here to eliminate it.}

By nature, as the soul comes from G-d, it seeks to return to G-d (merge within G-d – Clois-Hanefesh).

The benefit of the needs of the body such as food and business is that it causes to be grounded in our realm.
 

When a person moves even their pinky, all of Heaven moves!

Reb Mottele Tchernobler explains that this is because all universes are within the person.

Know that just as dreams follow their interpretation, for the belief in what will occur cause it, similarly thoughts.

When the prophet Yirmiyahu heard negative thoughts / prophecies about the Jewish people he should have prayed for them.

{The lesson is to pray and use your thoughts for the positive, as reality is not set but affected by your thoughts, emotions and words.}

The paradigm of the Baal Shem Tov is one idea that is expressed in two idioms: 1. Everything is G-d and 2. G-d is everything.

{The Previous Rebbe teaches that this concept encompasses all of Torah and Mitzvos, all of reality, and our purpose on earth!

As I understand it, it means that first of all there is no fabric of reality besides G-d Himself (as explained in “The Gateway To Unity and Faith” – “Shaar Hayichud” of Tanya) but more importantly, everything is G-d’s will, namely everything serves a unique purpose and function within the cosmic whole. So everything is inherently Divine both in its body and soul / purpose. These two principles encompass all of reality, life, Torah, Mitzvos, purpose, hence inner and general peace.}  

“I, I, shall console you.”

Explains the Baal Shem Tov, “When you realize that the only existence is G-d, and there is nothing but (for everything is merely like a data point – graphic – on a screen that He makes all the time) He will surely comfort you.”

Another version: “When you realize that every step, every movement of everyone and everything comes from G-d, this will bring G-d’s salvation.”

 

The Baal Shem Tov gives an example – in the olden days there were foot soldiers who would face the enemy soldiers and horse riders. They would chain the legs of the foot soldiers together.

When the battle was difficult, the foot soldiers would happily give their life for the king, while the riders would run away. 

Now if the battle was won, the riders ran to take the booty; whereas the foot soldiers were content with but a bit of bread and water. In any event they can’t carry much, and they rely on the king saying, “The king who owns it all, will certainly care for his people – after all, it is we who won the war.”

The analogy is that in this world, there are those who serve G-d and draw down G-d’s blessings, then there are those who are materialistic. Those who serve G-d figure that as they are drawing down the blessings, the materialistic people (who receive from their blessings) certainly will share;  However the materialistic people say, “All belongs to me.”

As such they appeal to the King, who knowing that all benefit came because of the Holy-Ones, bestows directly to them.

Once The Baal Shem Tov commented on the verse, “Seek G-d when He is close, call to Him when He is near.”

The explanation is: today in exile it is easier to be answered in prayers and achieve the Divine Spirit / Ruach Hakodesh even more so than in the times of the Beis-Hamikdash!

An example of this is of the King whom it is very difficult to approach while he is on his throne.

In contrast, when he is traveling, anybody can approach him – even a commoner who normally is not able to come and speak to him. 

Currently during Golus / exile when a person thinks about their nearness to G-d, then G-d is near to them!

Therefore, it is appropriate for a person to distance themselves from desires, Machashavous Zarois / bad thoughts, so G-d should not be separate from them.

You should do all things for the sake of G-d – this is the saying of the Sages, “Stay away from a bad neighbor.”

In other words, stay away from the bad thoughts that dwell in you.

It states, “Your G-d is a Cohen;” that He serves Himself.

How so?

Because it is He, who empowers the thoughts and speech of man (who serve Him).

The Baal Shem Tov said that when forty days before conception the Heavenly announcement is made, “The daughter of so and so will be betrothed to so and so…” many false matches try to take its place.

As it’s not so easy to rid oneself of these false matches; sometimes they are just spoken about, while other times even engagements occur, which need to be broken off…  

The Baal Shem Tov explains that the reason why it’s permitted to exaggerate when it comes to Shidduchim is for we know it states, “To make a Shidduch is as difficult as splitting the sea” – so one must give the Samech-Mem (satan) something…
 

The reason there is a silent Alef in the word Chet (sin) is because the wicked person who is sinning forgets about Alef / G-d.  

The only reason Kelipa / sin has any Divine life-force (for nothing can exist without G-d continually making it) is in order that we should not do it!  

{So look not at the fact that evil may temporarily exist and even look good, for it is but a temporary challenge (mirage.)}

Sin and punishment occur simultaneously.

 

Once the Baal Shem Tov was in Synagogue and all the people were praying dearly for rain as the season had been dry.

One man who was very simple, prayed without knowing the meaning of the words but his heartfelt pleas were heard in Heaven and rain came.  

{You need not be a great Tzaddik to evoke G-d’s miracles, just be sincere.}

The Alter Rebbe said in the name of the Holy Baal Shem Tov that the sincere simple Jew’s keeping of Torah and Mitzvos due to his or her belief in G-d is the vehicle that manifests G-d, and gives G-d great joy.

The simple essence of G-d comes into such people.  
 

We know that G-d makes daily pronouncements (such as “Return wayward children”). People may have a difficult time believing this, as they cannot hear them.

The reason for this is because they are so materialistic, and this blocks their spiritual awareness.

(This is seen in the story of Rabbi Elazar Ben Arach who went to a city that had fine wine and water, and because he indulged in it, this caused him to lose some of his spiritual awareness.)
 
However, if you can remove your lust for the physical, and in fact become spiritual, then with the power of the Moshe (of the generation, who connects souls to G-d) you will be able to hear it.  

The Baal Shem Tov taught that just as when one brings a candle to a dark room the darkness completely dissipates, similarly a person who does Teshuvah (repents) – though previously he was in a place of darkness, the light of Torah obliterates the darkness.

Whatever we think or speak, whether positive or negative, manifests.

This is a great wisdom!

As such we should train ourselves to only think positively and speak positively!

When we are thinking positive, and connecting to G-d, we are connecting this universe to G-d.

But G-d-forbid if we are not, it is as if we are worshiping idols.

Wealth is Heaven to one, to another hell.  

{The Alter Rebbe explained that the person who uses their wealth for helping others, doing good etc. it becomes Heaven; but the person who uses it just for themselves or guards it, it becomes hell.}

In Ksoines Pasim the author writes, “I received from my Master (The Baal Shem Tov) that the way to know if one’s soul is connected to life or death… one needs to ask themselves what they want – whether it is Lashoin Hara, jokes, etc. or if it is Torah and good deeds?!”

{Ask yourself, “what do I enjoy?” – based on your reply, depending on if it is holy or mundane -you can tell who you currently are.} 

The Baal Shem Tov explains that the idea of Divine supervision extends to every single detail in every single creation within the four kingdoms of mineral, vegetation, animal, and particularly human.

G-d will create various causes to have a desired effect for each and every creation. This can be empirically seen.

In middle of a hot summer day as the sun is shining brightly suddenly a wind will blow, shaking a tree, and some of the leaves will fall off… Some of the straw from a roof will blow off, and straw on the ground will be blown to a different location and then in a few moments the day is crystal clear as if there were no wind.

This wind served a purpose of G-d, to tear a few leaves from the tree or blow off some straw from the roof and move some straw on the ground in order to bring them to the location that He desires for a Divine purpose.

In other words, even the movement of the leaves and the straw rolling around in the street or in a field is all supervised by G-d so how much more so the life of humans and the Jewish people, G-d’s chosen people! His supervision is in every single micro-detail regarding each and every one of their circumstances!

{Each and every event, from a leaf blowing in the wind, to an insect’s life cycle, is by Divine Guidance, so how much infinitely more so is each of our lives!}  

The Baal Shem Tov quoted the Ramban’s response to a person’s query on how they should serve G-d?
The Ramban replied, “With reverence and with joy!”

Serve G-d with awe and joy simultaneously – these are two friends that should never be separated.

Fear without joy is misery.

One should always be happy.

{We should always live and serve with both joy and reverence for G-d.}

In order to serve G-d, we need both fear (which creates respect) and love (which creates a longing for G-d).

The Baal Shem Tov said, “See to it that from every Avodah (service of G-d, such as Torah study and prayer) you should gain fear of G-d and bashfulness (toward G-d).

Every fear that exists in every universe – as fear is a staple everywhere – is only there to cause a person to attach themselves to the inner fear, namely reverence of G-d.

When one appreciates that, “G-d loves me so much to cause so many universes and Beings containing the attribute of fear everywhere, just so I can have a healthy fear of G-d, this then eliminates the fear of others” (and one feels G-d’s loving embrace).

In fact, it is very easy to transition from the “fear” (reverence) of a Tzaddik, to fear of G-d.

The ultimate goal is fear of G-d – though one needs both love and fear.

Here is an example or test to see if your fear of G-d is complete:

A Minister has an ego and in his own space (home, office, etc.) loves eating his favorite food (say chocolate).

However, when he is standing before the king, he is in such a state of humility that even if he were to see his favorite food – the desire for it would not exist.

In a similar sense, Tzaddikim are always consciously aware that they are standing before G-d to the extent that the desires of the body don’t even enter them.  

{In other words, our fear of G-d should be so consciously real that we don’t have space for instinctive desires.}

We need to have both love and fear of G-d – if we just have love, a person would become accustomed to it.

Additionally, the person would always be “with G-d” (think that they’re “buddies”) but fear causes healthy reverence.
 

When one has fear of G-d, they have fear of the Sages, and when one has fear of the Sages, they then connect this person to all the positive fears (eliminating the negative).

{We must have reverence for the Rebbe and Tzaddikim.}
 

The entire purpose of man’s Avodah (service of G-d) is to inculcate fear of G-d, and G-d will in turn give one love of G-d.

Fear of Divine punishment in essence can be transposed into G-d’s love, for He wishes for you to repent (Teshuvah) and come close to Him, and when you realize that all is G-d’s love for you – your fear is eliminated.  

The Sages teach that “The reason G-d made thunder is to remove man’s arrogance.”

The Baal Shem Tov explains: Truthfully, any man with a brain should understand that at each and every moment the entire universe is continuously receiving vitality / its energy (existence) from G-d, and as such, “If all of the universe including my own soul and body are currently dependent on G-d; G-d shall I revere!”

On the flip side, a person who doesn’t have this intelligence needs outside motivation.  

{This is a profound teaching, for the Rebbe Rasha”b teaches that we all shall become humble… Best to cause it through intelligent appreciation of G-d vs. circumstance/s.}

Always perceive that the love and awe you have for G-d is nothing compared to what you should have; and in this way, you will always yearn / ascend.  

{Don’t be satisfied with your spiritual advancement for this leads to complacency.}

“Place Shoftim Vishoitrim (guards and watchmen) in all your gateways.”

This means, “Place love and fear of G-d in all your thoughts,” as thoughts are referred to as gateways.  

The greatest passion for G-d – which Tzaddikim long for – is the passion of the person who first encounters G-d!

In this world, wherever there is joy, there is no trepidation / fear and vice versa.

However when we are dealing with serving G-d – both love and fear of G-d can concurrently exist!

All the Hebrew letters are “face and back” (Alef then Beis – so the Beis has its “back” to the Alef etc.) The reason for this is that as they receive from the level above them, they have an embarrassment to that level. Similarly must a Jew feel to the “level above them.”  

A person’s constant fear of G-d should match the level they would feel if G-d-forbid something very frightening is occurring, (causing them a palpable fear…) And conversely if something frightening is occurring it should only reach the level of a person’s constant fear of G-d (namely more intellectual and less reactive).

The nature of the world is that there is fear on all levels – for example, the mouse is afraid of the cat, which is afraid of the dog, which is afraid of the wolf etc. and all these fears go up until the highest fear which is the fear of G-d.

The reason there are all these outer (worldly) fears is for all is meant to bring one to fear of G-d, for this is the source of fear.  

In fact, when one contemplates how the source of all these fears ultimately stems from the fear of G-d, then the outer fears dissipate.  

Fear of punishment actually represents G-d’s love, for it is there to remind us that G-d eagerly awaits for us to come close to Him in Teshuvah – and if one elevates to feel G-d’s love, and to accept what will come to you with joy, then this will eliminate your fear.

It is a very great level to always bear in mind that G-d is next to you – encompassing you from every angle.

Be so connected to this consciousness that you need not remind yourself that you are with G-d.

See G-d with your mind’s eye, and realize that you are currently in Divine space (as it says, the world is in Divine space for He preceded the world and it exists within Him).  

Always see G-d with your mind’s eye. As if you are gazing at another person – and imagine that G-d likewise is gazing at you.

May this constantly be clearly viewed by you.  

Breishis is “Yira Boishes” (fear of shame). Just like when one is before a great king, he thinks not, “Does he love me?” Rather one thinks of the king’s greatness in order to feel humbled, similarly Breishis is “Yira Boishes.”

We should induce the great reverence and awesome knowledge of G-d’s infinite greatness, so we should always have a sense of humble shame / humility before His glorious presence.
(This fear is not being afraid, and shame doesn’t mean to feel embarrassed; rather just as if someone you respect is looking at you, the awareness of their gaze would cause you to not want do something shameful similarly with your knowledge of G-d’s gazing.)
 

{This in fact is the highest level of Yiras Hashem / fear of G-d. To constantly – through the consciousness that “G-d is gazing at me – to observe if my thoughts and intentions are good / holy.” In other words always maintain a healthy sense of reverential behavior.}

The ultimate goal of the fear of G-d is that it should be internal. Our internal state should be Yisroel (fear of G-d), and our outer state should be Yaakov – a simple / straightforward person.

There is a query: As G-d is called “Nora” awe-inspiring – why is there a command to have awe? (For it should be natural, similar to what one feels when standing before a great king.) The answer is that there is an outer fear – for example a rat fears a cat, the cat fears a dog, the dog fears a wolf etc.
Now a person needs to take all of his outer fears (even fear of the outer “part” of G-d – such as punishment, etc.) and bring it to the inner fear (sense of awe).   

Who is a Yiras Shamayim? (A notable accolade, literally one who fears G-d…) One who has self-discipline.

But one who merely studies Torah (and this is their sole occupation), do not get involved with them!

When we do a Mitzvah we must (by studying the Chassidus about the Mitzvah) bear in mind the intent and the purpose of the Mitzvah, and in this way we connect the physical Mitzvah below to the spirit of the Mitzvah Above.

{A simple succinct guide is my “Meditations For Your Soul” – encompassing a meditation for many Mitzvahs thereby relating the Mitzvah to its intent.}

If we concentrate on the meaning of the Mitzvah, then we connect the action done below, to the intention Above.

Our Sages teach, “The reward for a Mitzvah is the Mitzvah,” for there is no greater reward than the fact that you receive pleasure from doing a Mitzvah with joy!

This is truly very great! 

Even if there were no other reward but this – it would be enough.

But in fact, for doing a Mitzvah with joy, there is infinite reward!  

The Holy Baal Shem Tov teaches, that from our selfish animalistic passion, we can deduce how much passion we must have in doing good!
 

The Baal Shem Tov has a beautiful example regarding when G-d showed Moses a half-shekel made of fire and said, “This is what you should give (as a donation).”  

The obvious question is, “Why did He show Him a coin made of fire?” 

Once there was a silversmith who wrote instructions for an apprentice on how to shape the silver, but he didn’t write to first heat up the coals (so the metal can melt)!
 

In other words, the most important part of the Mitzvah is the fire / passion in doing it!

When a person goes to do a Mitzvah they must run!

You see, when we get to Heaven every Mitzvah we did creates both an Angel’s soul and body.  

The intention is the soul, and the body is the deed / action. 

So a person who tarried, perhaps shmoozing along the way to do a Mitzvah, then when they get to Heaven they are forced to crawl on a narrow bridge over a raging river which is very scary.  

The Angels one created, who were looking forward to their creation, block the way – for from one’s intention the Angel’s soul was born, and from the action part of the Mitzvah, the body. The extra time spent on the bridge is painful. (In other words the Angels who were looking forward to their creation which became delayed due to the person tarrying, are getting “even”).

When Moshiach comes, we will perceive how every Mitzvah is in fact the source of our soul’s life-force, and the life-force of the world! And without this energy, our soul life-force is incomplete.

 

Everyone has a specific Mitzvah in which they have a special Divine feeling.  

{What is yours?}

“A Mitzvah attracts a Mitzvah.”

The six hundred and twenty Mitzvos (613 Mitzvos of the Torah, plus the 7 of the Rabbis) are 620 sparks of Divine light. Whenever we do a Mitzvah, we connect to this Divine light.

“A Mitzvah attracts a Mitzvah.”

The meaning of Mitzvah, is being “bound in” – connected, “intimate.”

When we connect deeply to G-d (through doing a Mitzvah) and become One – this then causes it to occur again.

A person may do a Mitzvah in a dry way… such as out of habit.

We must infuse it with heart!

There is a great example from the Baal Shem Tov explaining Mitzvos.

A father warned his young child to not walk barefoot as he did not want him to feel pain. The child wanting to go barefoot but fearing his father, put on shoes. As such the intention of the father and the child are different (one is acting from love, the other fear). But if the child is wise he realizes his father’s intention, and now they both have the same intention.

Similarly the Mitzvos G-d gave us refine our soul – for the physical world we are in is coarse – as such they are the mechanism through which to G-d we connect.

The Mitzvos that come from The Eternal G-d, are eternally applicable in all times and to all people (Jewish… and lehavdil seven Noahide for Gentiles).

{As G-d is eternal, so are His Instructions.}  

Once the disciples of the Baal Shem Tov were debating what is most important for the Leader of the Generation to focus on: one group said, “kosher food,” for it affects the sensitivity of the heart and its receptivity to Divine concepts.

The second said “Shabbos,” for there are many detailed laws and to transgress any of them is very serious.

And the third said “Mikvah,” for a child born to parents who are careful with Mikvah has a far better ability to overcome their Yetzer Hara.  

The Baal Shem Tov walked into the room and said, “At this moment, they were debating the same question in Heaven, and they said, the answer is ‘all three.’”  

In The Holy Sefer Chareidim it is written 17 prerequisites for Mitzvos.

The following are the ways to prevent oneself from sinning: (Whoever sins causes a negative being (demon) who will advocate against him to arise / be created.)

#1 Before one sins, one should contemplate, how deep does the stain of this sin penetrate? (It is very deep, it affects one’s soul terribly.)

Furthermore one should contemplate against whom one is rebelling (namely G-d)!  

One should contemplate who is watching, even in the most concealed of places!  

One should contemplate if one has permission to waste their time?! Certainly, if to rebel against G-d!?    

#2 One should feel broken-hearted that one demeans G-d by sinning – which is the ultimate evil, for one is using G-d’s gift of life, against the benefactor!

Furthermore this causes Divine energy to be put into the realm of evil.

The fact one has a sinful desire, is only a test.  

#4 Do not do even the most minute part of the sin!  

#5 Stay far away, even from the slightest Aveira / sin.

#6 One must run from doing an Aviera, and likewise run to do a Mitzvah, as our Sages teach, “Run even to do a simple Mitzvah.” And it states, “I run to do your Mitzvos” which refers to charity and going to mikvah.  

#7 Neither you nor your messenger should engage in any Aveira.    

#8 When an Aveira comes your way, distance yourself! For by doing one Aveira, one then falls down a slippery slope of Aveiros.    

#9 One should never simultaneously do two Avieros.

Now when one sins they actually are doubly sinning, for firstly they are sinning against G-d, and secondly they are destroying their own spirit (nefesh, ruach etc.)

#10 An Aveira must be utterly reprehensible in your estimation.    

#11 Do not be confident… This means one must continually be vigilant (fearful) of the possibility of doing an Aviera – this is the definition of a person who fears sin (Yorei Chet.)     

#12 Despise yourself for having done any Aviera (though as the Alter Rebbe writes, after this self-disgust one should request G-d’s pardon, and feel joy as G-d immediately forgives you! – G-d holds no grudges.)
Cry over your bad fortune that you came to contemplate sin. 

#13 Realize that by sinning, one does not just take oneself down – as the Rambam says, the world is perfectly balanced, so one sin destroys the universe! And it states, “One sin causes much bad.” This is why the first person was created alone, to teach us that whoever destroys a single Jewish soul is as if he has destroyed the entire world – how much more so does this apply to a person who destroys themselves and their children! As it states “G-d counts the sins of the fathers on the children.”      

#16 When the Yetzer Hara has you convinced to sin, run to a place filled with people, which will cause you to feel shame. Now feel ashamed that before G-d, “the King of the whole world!” you did not (feel ashamed).  

#17 Contemplate how for every sin there is a terrible purgatory (punishment) for G-d doesn’t forget; and contemplate how painful is the suffering, and your heart should feel broken over what you have already racked up.
And may all your days be spent in Teshuvah; return to G-d and He will forgive!

When a person does a Mitzvah, they so to say fix “The 248 Limbs of the King.”

248 is the numerical value of “rechem” womb;
namely they birth (or give life) to the world! (meaning that the Shechinah which is now complete, does so).

If on the other hand we sin, we add power to the dark side and from “rechem” comes “cherem” (negativity) until we do Teshuvah.

“And your cattle, you will remember…” this hints to Teshuvah – for the main sin comes to a person from the increased animalistic tendency – this is called “your cattle”.

Therefore one must elevate their animal soul to the place of memory – to refine the physical and subjugate it to the spiritual. 

And then a person is in the secret of the male, which is compassion.

And one subdues the animalistic drive and breaks their animalistic impulses.

We must elevate all essential drives to / for G-d. 

And this is the explanation, “And all your cattle, you will remember.”  

As G-d and His Torah are one therefore when one does a Mitzvah with altruistic intentions, then G-d and the Mitzvah unite and become one – for it is all His Holy energy. But if we G-d forbid have a selfish intention, then this intention acts a Kelipa (shell – covering) creating a barrier between G-d and the Mitzvah.

{Surrender all your desires, but the desire to fulfill G-d’s!}

Everything in truth is Divinely orchestrated, however when you don’t believe this, you fall under the forces of darkness that conceal (this truth).
 
When Moshiach comes and the forces of darkness are removed – which includes the concealment of this truth, we will be able to see how everything is one hundred percent Divinely orchestrated!

All wars and bad thoughts occur because Malchus is missing her love (“the Higher light…” – similar to a wife feeling upset about feeling unloved).

When a person realizes this, they will ensure to connect Malchus / the realm of action, to Machshavah / intention –
in other words, one should be using positive intentions in all our actions.

{Your intentionality in behavior and Mitzvahs saves the world!}

An example: when a person thinks about a home, it may take only a moment but to actually build the home takes years.

When we do Mitvahs and good deeds, we connect our realm of action (slow time) to the realm of Heaven (thought / fast time).

This hastens redemption.

The idea of Moshiach is Daas / knowledge of G-d, hence increasing our knowledge of G-d (thereby affecting our behavior) brings Moshiach.

{You must ensure that all of your actions come from your intention. (Think and then do.)}

When a person knows and believes that G-d inhabits every single item, every movement, and every thought in this world – it all comes from Him! then all the Kelipa (dark-forces) will dissipate.

This is the meaning of “Know G-d, your father.”

Evil people cause the Tzaddik to pray from a place of constriction, unifying the Shechinah with G-d – and subsequently the evil (like the Kelipa – shell of the nut – falls off) and this brings Moshiach.  

Currently, during exile, G-d’s name is incomplete (we use just the Yud-and Hei) – so all of our prayers must be that Moshiach should come, for then G-d’s name will be complete (Yud – Hei – Vov – Hei).

 

The Baal Shem Tov wrote, “I ascended into Heaven on Rosh Hashanah in the year 5,507 and entered into the room of the Moshiach where He sits and teaches Torah to the Seven Shepherds and all the great Tzaddikim and saints, and I asked him, ‘When will our Master arrive (when will Moshiach come)?’

He replied, ‘When your Chassidic teachings will be spread far and wide.’”  

{As such by spreading Chassidic teachings we hasten the arrival of Moshiach!}

Everyone must repair (improve) and prepare the part of Moshiach that is in their soul.

As is known, Adam Harishoin (the first man) has the acronym:
Adam, Dovid, Moshiach.

For the stature of Adam’s soul is such that it included the souls of every subsequent Jew.

Through the sin, His stature was diminished.
Similarly, Moshiach’s soul is a composite of all Jewish souls as it was before Adam sinned.

Therefore, each Jew is to prepare (repair) the part of Moshiach within their soul, and then the entire soul / structure will be rectified and prepared.

And there will be a complete and constant Oneness.

{The Rebbe often would quote this teaching! And practically it means to identify with G-d who is within you / your deepest self, and to manifest it passionately.}

A person need not be a Holy Tzaddik (involved in Yechudim, hamtakas hadinim, expansive mindset, etc.) Rather, a person who works on themselves to banish both the evil traits and desires (say lust) and subjugate themselves to their soul (directives), will thereby eliminate the Kelipos (dark side) and then be worthy that the Shechinah should rest upon them. And through causing unity with G-d within yourself (in your speech – to speak the words of G-d – and in your heart to passionately go after His will) then the unity between G-d and the universe will also occur.

{In other words, through growth and self-refinement we cause redemption, as this causes a mirror response from G-d.} 

When Moshiach comes it will be like a “happenstance”.

In other words, everyone will be busy doing their work, and He will suddenly arrive!

The arrival of Moshiach will not be accompanied by deaths.  

The Baal Shem Tov called the festive meal on the last day of Pesach “Moshiach’s meal.” During this meal, He had an open-door policy and whoever came, joined the meal.  

{The reason for this is, because on Acharoin Shel Pesach (the last day of Pesach) the light of Moshiach shines.}

When Moshiach comes, all our prayers will subsequently be Yechudim (higher cosmic unifications / growth as all negativity will have ceased – in other words we will be involved in higher spirituality.)

Just as there is the general redemption of all Jews (from Egypt) there is the individual’s redemption.

Before you pray for the general redemption, you must pray for your personal one.  

Note 4 This is the exile of the G-dly soul in the Yetzer Hara (as the Rebbe teaches, Moshiach will redeem the Jewish people from the Yetzer Hara).

We have a prayer that G-d should unite Chochmah and Malchus – namely the Yud of “Yud-Hei-Vov-Hei” with final Yud of “Alef-Daled-Nun-Yud.” This represents the thought of G-d (the first Yud) with His speech and action (the final Yud) – and then the complete redemption will follow.  

Moshiach and Redemption come by being connected to the Tzaddik of the generation (like a body to a head).

We must pray for the redemption of our soul from the Yetzer Hara.

Through our spiritual redemption, we also gain physical redemption.

The physical exile results from the spiritual.

By doing Teshuvah and elevating our soul out of its slavery to the Yetzer Hara, we cause redemption.

The Baal Shem Tov said that the Galus / Exile of the Shechinah is that instead of focusing on G-d during prayers, a foreign thought (not for G-d) “rides” on the word.

Whenever you connect thought / intention (which inherently is connected to G-d) with action / Malchus (the lowest level) you create the Yichud (unity) of G-d and the Shechinah.

Moshiach is the Daas (integrative knowledge) of the entire Jewish people.

As it states, that in the time of Moshiach the whole world will be filled with the knowledge of G-d.

As such when we integrate our actions with our intent (Daas) this brings about the revelation of Moshiach.

It is a Mitzvah to mention the name of the Rabbi whose law one is studying, which hastens the redemption and causes one to connect to the source of the Rabbi’s Soul Above. How much more so will we cause redemption by studying Torah altruistically / Lishmah (thereby connecting to G-d Himself).  

We must pray to be redeemed from our Yetzer Hara.
When we all individually are redeemed from our Yetzer-Hara then the universal redemption will come!

Just like your shadow mimics your movements, similarly whatever we do below causes a Divine reaction.

If we act kindly and compassionately this causes G-d to bestow in kind!

Often The Holy Baal Shem Tov would share this teaching!  

In Megillas Rus it states, “A good eye is a blessing.”

“Eye” refers to Chochmah / wisdom.

Gazing is the lowest level of wisdom.  

“A good eye” is one who has good wisdom.  

When he or she gazes at something, they bring to it a blessing!

For when one gazes at something and a person realizes that relative to G-d (the Source that continually creates it) it is as if the object doesn’t exist – for its existence is really the force of G-d bringing it currently into appearance (existence).

When one uses this sort of gazing, then we draw into it greater Divine energy.

On the flip side, a person who has a “negative eye” meaning by looking at an object one revels in its beauty, etc. thereby separating it from its true source (namely G-d) this is not good.

{The way we view things, as taught in quantum physics affects what we view, hence the lesson is as the Rebbe Rashab teaches (mentioned in Tanya) to train the eye to realize that in fact you are looking at G-d, the energy source of all matter.}

Do not care about the foolish desires of your serpent skin body.

{If your body sees an ad and is attracted that is not you! but the animal aspect of the body.}

The Gemarah teaches that in the verse “And G-d Commanded On Man Saying” we see G-d commanded the Seven Noahide Laws.

(The seven Divine laws incumbent on all of humanity / Gentiles are:
1. Not to worship idols. 2. Not to curse G-d 3. Not to murder. 4. Not to steal. 5. Not to commit adultery or immoral sexual behavior. 6. Not to hurt (specifically “not to eat of an animal that is still living.”) 7. For all nations to establish courts of justice to uphold these laws.)

The Baal Shem Tov said that the Jewish people are responsible to teach these seven laws to the Gentiles.

If there is a need to admonish the public – one’s words will only be effective if one includes oneself (such as “we need to…”)

A person whose heart is “fattened” (arrogant) from sins, has a blockage that prevents them from accepting advice.

Note 27: Once a man came to the Baal Shem Tov to study and grow. The Baal Shem Tov delayed him, causing him to stay for a year and a half before ever meeting, and only then did He tell him some harsh words.

He explained that he had to remove his Orlas Halev, his “fattened” / blocked heart.

{As the Rebbe teaches: desires, such as enjoying physical pleasures – cause a bias towards wanting them (as we see in addiction G-d-forbid).

And as the Alter Rebbe teaches in Igerres HaTeshuvah, we must first feel bad that we have taken our Divine soul / G-d and brought Him into filth, namely filthy thoughts, and only then can we grow properly.

To receive wisdom, we need humility.}

When joy and love enter, anger exits!

Though this is a natural phenomenon, it still pays to explain.

As joy and love enter the heart, the anger elevates to its source, where it is rectified. (Anger is only rectified – sweetened / placated – at its source.)

{To overcome anger, be happy and increase love in your heart!
Additionally, deescalate by offering an offended person joy and love – in fact the more joy and love you offer, the happier people become.}

Exile comes from when we serve G-d, yet this contributes to our arrogance. When we do this, the Kelipa takes the energy.

{In other words, serve G-d because it’s the right thing to do.}

Never refrain from doing good because you are worried that it might cause you arrogance, or that your intentions aren’t pure.

When you do good, you make a pure vessel in Heaven.
Your intent is the inner light of this vessel, creating a beautiful light, so worry not about perfection!

{Worry not about becoming arrogant – just do good.}

Our Sages state: What is the difference between the disciples of Abraham (humility, kindness, etc.) and Billam (dissatisfied, arrogant, etc.)?

In truth, each has the qualities of the other, but one uses it for the spiritual, the other for the physical.

***

The difference between spiritual and physical desires is amazing for they both have the same tendency – just in a different direction.

The spiritual person is never satisfied with his or her spirituality and always seeks more – while materialistically they are content with little.

The egoist, on the other hand, is never satisfied with anything in this world, though spiritually they feel that the little that they do is enough.

***

Our Sages say, “Whoever has a kind eye, a humble spirit, and a non-desirous soul, is from the students of Abraham, but whoever has a negative eye (toward others) an arrogant spirit, and unsatiable appetite (for their desires) is from the disciples of the wicked Billam.”

What is the difference between these two:
The students of Avrohom benefit both in this and the next world, but the disciples of Billam lose both.

In truth, the righteous person must also contain the qualities of Billam albeit in the opposite direction. Regarding their service to G-d a “negative eye” means, always feel that whatever one has accomplished is inadequate, and we must do more!

And when it comes to matters of the world, one should be satisfied, and not desirous of pleasures from this world.

Similarly, the righteous person uses arrogance to counter the Yetzer Hara that lies to Him by saying, “Who are you to serve G-d?!” (by replying, “Why I am a creation of G-d”)!

And He also has an insatiable desire for all positive spiritual practices (in Judaism / Chassidus.)

A person needs to serve G-d with all his ability.

G-d wishes to be served in many ways.
Sometimes a person is walking and schmoozing, and while they obviously cannot learn at that moment, nevertheless one’s thoughts should be connected to G-d.

Similarly, when one is on the road and cannot pray or learn as normal, one must serve G-d in other ways.

Do not be upset about this as G-d desires to be served in all ways.

This is why He created opportunities to talk to another or travel.

{In other words limit yourself not to the obvious services of G-d – in every experience there is a unique way in which we can and should serve G-d.}

Even physical pleasures should only be for G-d.

{In other words, even pleasure should only be when G-d wills it.}

The Baal Shem Tov teaches the secret of “Knowing G-d in all your doings” / “Bchoil Dirachecha Da-eyhu.”

When you are shmoozing with your friends, have in mind that this (external) closeness is to then be able to bring them closer to G-d – this is a great Yichud (Divine act).

{Even interpersonal friendship should have a higher purpose.}

Everything in this world can be used for good or evil. Our job is to choose.

{Our job is to discern – and use everything for the good.}

Everyone must work based on their current standing.

{In other words, rather than imitating or comparing yourself to someone else, serve G-d from your current unique standing.}

“Cast me not aside in old age,” explains the Baal Shem Tov: “Cast not serving G-d till old age.”

{Don’t delay – Do it today!}

Even when an “anxious fear” exists within the world and one doesn’t feel “Divine love,” one should coerce themselves to do what is right. From this comes the main reward.

{It doesn’t always need to feel pleasurable… Doing what’s right even when we are not in the mood is the greatest achievement!}

When one begins to serve G-d, one may use the otherwise deleterious trait of arrogance. For example, one may find inspiration in the reward G-d will give them.

(Though in truth, who is truly deserving of reward?!

Eventually one wishes to do what’s right for the right reasons, however, to begin with, a person must incentivize themselves.)

King David said, “I walk expansively… For your Mitzvos I seek.”

King David praised Himself on His ability to go through the marketplace without negative impulses, for all He sought in life was Yechudim (making G-d happy).

{When our sole desire is to make G-d happy, we have nothing to fear.}

The Baal Shem Tov asked, “Why did G-d have to hang Mount Sinai over the Jewish people” – threatening them that if they didn’t accept the Torah the mountain would crush them – as they already had said, “We accept the Torah!?”

The lesson here is: Do what needs to be done, even when you’re not in the mood.

“Many tried to reach the level of Rabbi Shimon Bar Yochai but failed…”

They tried to use self-flagellation / deprivation to reach His lofty heights.

A person should not try to “reach lofty heights,” rather their goal should be to bring joy to G-d.

One should be so attached to G-d that the main thing they see is G-d.

Not that the main thing one sees is this world, and also G-d.

Rather your main sight should be G-d; for man cannot make a single movement without G-d’s input.

{The Rebbe Rasha”b teaches that true joy is seeing G-d in everything – everywhere!}
 

When one thinks they are close to G-d, they are far; When one thinks they are far, they are close.

The Baal Shem Tov gives an example of a circular stairway.

If you are standing at the bottom and see the king on a higher floor, you recognize that you are far.
As you walk up the stairway and approach the king, you find that the circular stairwell causes you to face away from the king. So while in fact you are closer to the king, you don’t see him.

Whatever occurs to you, instead of becoming judgmental, one should “sweeten the judgment.” For example, you can realize that the negative you see in another was shown to you so you can repent (for we all have some evil in us – but our self-denial prevents us from acknowledging it, and now we have an opportunity to repent).

If someone is bothering you while you seek to pray, then you can (use this to your advantage by considering) that the reason this occurred is because “G-d wishes that I should increase my prayers (concentration etc.”).

Finally and mainly, realize that G-d is in every minute detail, so in everything there is a positive lesson to be deduced; just as when one studies Torah or prays (as such there is no need to be mad or sad, but glad and loving)!


   

“If you are good, you will be uplifted, (“Seis”), and if you are not, to the door of sin the Yetzer Hara will entice.”

This is seen in the play on the words, “If it is good / ‘Seis’” (“Seis” has the connotation of arrogance). Namely when things are good it can cause you to feel arrogant, but when things are not good, it can cause you to feel depressed. 
All of these are the workings of the Yetzer Hara.

A person must always take the middle path. One should never be arrogant nor feel lower than others.

In other words, if the spirit of arrogance comes to you, cause yourself to feel humble (by lowering your self-esteem.)

If the spirit of lowness and sadness comes to you, you should cause yourself joy (by uplifting yourself.)

Moshe is the level of Daas – Knowledge.

“Har Sinai” / “Mount Sinai” alludes to two opposites – a mountain representing arrogance, and Sinai represents humility.

This is the meaning of “And G-d spoke to Moses at Mount Sinai.” For a person needs to take the path of Moses, the way of discernment between these two extremes. The mountain is arrogant, and Sinai is lowliness. One must try to see how the Yetzer Hara is trying to manipulate them, for sometimes it tries to turn a person into an arrogant mountain, and other times into a lowly “nothing.”

He does this by pretending to be righteous and heaping on guilt. In this way, the person becomes too depressed to serve G-d.

The way to beat the lowness is to say, “I am a Jew!”

And the way to beat arrogance is to recall the lowness of the body (its desires.)

One must use discernment of their current state to determine if one needs to balance out their arrogance with humility or conversely their sadness and depression with joy.

{This is an exceptionally important teaching for to be mentally healthy we must exist in between feeling too high or too low. We balance our emotions by recognizing when we are feeling excessively high or low, and uplifting ourselves or lowering ourselves appropriately.}

In order for a person to do good they must be balanced, not manic nor depressed.

Hence when a person sees that they are getting over-exuberant they must temper themselves with some sadness and vice-versa.

One who cannot identify their emotional tides should go to a “Soul Doctor” (Mashpia – Chassidic mentor) who will be able to discern; (unfortunately, sometimes the “soul doctor” can tell that the person has become arrogant, and the arrogant person is incapable of listening as “he knows everything…” therefore they must humble him.)

{This is an exceptionally important teaching, for our tendency is to “enjoy the high,” but this brings detachment from reality. If you find you are over-exuberant (hence not getting things done in reality or conversely G-d-forbid sad) go NOW! to a Mashpia.}

When a person is busy serving G-d each and every moment, they don’t have time for egoism and other bad desires.  

{Busy yourself with doing good, so bad has no space.}

When a person is not well, they cannot properly serve G-d therefore one must be exceedingly careful to increase their good health.

{As the Rebbe teaches from the Rambam, #1. Eat healthy to prevent diseases.
B. If you are G-d-forbid ill, ask the advice of a doctor who is a friend, and obey.}  

Before you go to sleep think about how your mind is rising up to G-d in order to have strength to serve G-d tomorrow.

Before you go to sleep, lie down with great reverence and fear of G-d, tremble and shake in reverence before G-d, and in this way one shall not come to sin (presumably a seminal emission at night).

The Torah says, “It will be when you come into the land, and you should take from the first fruit.”

The secret of the first fruit, Bikkurim, was returning the light of Nukvah / feminine (malchus) to the Cohen who is Chessed, in order that the Kelipa should not derive benefit.

This is explained in Gemarah, “Whoever brings a present to a Talmid Chochom (Tzaddik) it is as if he offered Bikkurim.”

“Everything G-d made He made it for His sake.”
Everything G-d made, when we use it for Holy purposes, we elevate the Holy Nitzoitzois / sparks within.

The Jewish people elevate together with these Holy Sparks and this becomes like a sacrifice to G-d.

A person who is connected to G-d, connects everything that they see, hear, speak, and touch to G-d.
This beautifies the Shechinah, exposing the G-dliness that gives life to the objects.

All sinners then dissipate – the evil is eradicated, and the good is extracted.

Even a small action below causes a big impact above. As not all people are able to constantly dedicate their every action to G-d, G-d gave us the Mitzvah of Bikkurim (offering the first fruit and first animals) to G-d.

Through this offering, all of our possessions and desires are included, and offered to G-d – as everything follows the “head,” the original intent, which is to offer ourselves (and our encounters) to G-d.

This is the concept of giving a present to a Talmid Chochom which is similar to Bikkurim (as it elevates all our possessions).

This is what the Baal Shem Tov and some of His Holy Talmidim (disciples) accomplished, as they would occasionally do Yechudim (Divine meditations) in a field, to elevate the grass.

{This is similar to what the Alter Rebbe writes about charity, that through donating 10% of one’s income to G-d, one elevates the other 90%, as well as the time and effort put into making it.}

The Name אלד is good for a woman giving birth.

One should think:
The א represents Chochmah and Binah,
The ל represents the three columns
and ד represents the Shechinah;
One should have in mind to draw down from Above to below, and this will assist.

The four letters of the Divine name can represent:
speech,
sound,
breath,
and thought.

When we attach our speech, sound, breath, and thought to the Divine speech, Divine breath, and Divine thought – through words of Torah, this creates a unification of the individual’s soul with the Divine.

This in turn causes blessings to flow not only to the individual but to the entire universe!

When we humble ourselves to the point of nothing, it is then that salvation comes.

Something without a form cannot be further broken.

The Baal Shem Tov says, “How do we get to the point of nothingness? When all we do is for the Soul!”

For the soul cannot be perceived (it is the level of “nothing”) while the body which has a form is the level of Yesh / Existence.

Attach your thoughts above. Don’t eat or drink too much, don’t increase your physical pleasure, and don’t look at any media (“things of this world.”)

Rather, try to separate yourself from the physical. For when you look at it, you cause your soul to become coarse.

Our Sages teach us, “Seeing causes remembering, and remembering causes desire.”

And this was the sin of the forbidden tree, “That it looked good,” and therefore it caused a desire.

The Baal Shem Tov taught on the verse, “When you will see the donkey…”

When you will truly look at the desires of your body, you will see “Your enemy.”

It hates the soul that has spiritual yearnings and strivings – furthermore you will see, “That it is burdened under its luggage.”

Instead of doing what G-d requests happily, it is lazy and stubborn. So you may think, “I will not help it.” Namely that I need to “whip the donkey;” in other words, be harsh to my body. This is not the correct way for the light of the Torah to penetrate / reside in you; rather, “You should surely assist it.”

You should refine and encourage it, but not break or pain it.

{This is an amazing teaching, for the Baal Shem Tov set aside the notion that people should not care for the body, rather He said that we should use our body in good health and happiness for good things.}

The Baal Shem Tov gives an example of a King who tested three servants – he gave each of them a large amount of money and told them to feed one of his dogs.

The first one took the money and made a crown for the King, which pleased him.

The second fed the dog just enough so it could live.

The third used all the money to feed the dog, and this made the King so angry that he turned the dog loose on him.

The lesson from this example is explained by Heichal Brocho: Every soul receives an animal soul, which is the dog, and if a person is holy they use this world (their animal soul) only for holy things.

If a person is a little less so, they indulge the body but not overly…

If a person is a fool, they do everything for the body, and eventually, they will do Teshuvah / repent.

The Baal Shem Tov interpreted the famous Biblical verse, “We should do the commandments ‘to Live’!”

The ultimate life is to transform the gross body, as Chanoich and Eliyahu managed, into light.

The idea of Rotzu Vshuv (literally, energy goes up and down) is that through taking a break from Divine devotion which occurs when we work, eat, sleep etc. the soul then rests.
And the mind (which has its limits) refreshes and is subsequently able to serve G-d again.

A person who measures how much time he needs off in order to be able to sustain the subsequent Divine service is continually serving G-d.

(Even during the break he is serving G-d, for the intent is to serve G-d.)

When a person is serving G-d continually they have no time for foolish arrogance or other bad traits.

{Be focused on good – there won’t be time for bad.}

Just as you hold a physical object with your hand, you “hold someone” by calling their name.

When three people get together for a good cause this has a great effect.

(The Baal Shem Tov had many novel ideas which he wished to introduce to the secret society of Tzaddikim – the leader Reb Adam Baal Shem told him to have another two people work on them with Him, and they were very successful.)

Our Sages teach there are “four primary types of damages:”

“Ox” – “Pit” – “Bite” (of an animal) – and “Fire.”

Spiritually this means:

Ox- Looking where you shouldn’t.

Pit- A person who lies fallow by not learning and thus wastes time.

Bite- Someone who eats anything and everything.

Fire- Anger, which is the cackling of fire.

{In other words:

1.) Look not where you shouldn’t.

2.) Use your time productively, especially to study Torah.

3.) Don’t be a “foodie.”

4.) Don’t be angry.}

“Someone who habitually lies shouldn’t lie even for the sake of peace.”

(In other words, to get rid of this bad character trait one must uproot it, even where / when it might be appropriate to use.)

This is similar to the teaching that “whoever takes interest on loans shouldn’t do so even from a gentile.”

{This is a profound teaching, as the mechanism to uproot a bad characteristic is as the Rambam says to behave in the complete opposite direction – until it is uprooted.}

The Gemarah says, “He who wishes to receive should do so as Elisha, but he who wishes to not receive, should do so as Shmuel.”

The Gemarah teaches us that “The person who gets another to give charity is even greater than the person that gives.”

A poor person who receives with this intention (namely that he is bestowing on others the great Mitzvah of charity) can then cause many people to give in one day! (Whereas in terms of the giver, the amount may be limited.)

As such, a person who wishes to receive should do so as Elisha, who only received from righteous people.

But Shmuel wished to not receive from anyone.

{If one wishes to bestow the Mitzvah of charity on others, they should only take from righteous people.}

The Baal Shem Tov didn’t want to reveal Himself for He was in the sublime reality of Hisbodudus / meditativeness – Divine connection.

This is a supreme reality in which there is light, but to teach others is what is most necessary.

His Master, Reb Adam Baal Shem, worked very hard to get him to reveal Himself.

Yet it was the teaching of His Master, Achiyah Hashiloini, who told Him that His revelation would actually accentuate Hisbodedus – that caused Him to reveal Himself.

In other words, the revelation of Chassidus is able to integrate two opposing realities: Typically in meditation the mind is able to think, whereas when one then focuses on implementation, the mind is preoccupied with something else.

In the Torah / teachings of Chassidus, however, both realities (the light of Hisbodedus / meditation and accomplishing great things) can occur simultaneously.

The main purpose of Chassidus is self-refinement and unconditional love.

But in order to do so, one needs the advice of someone who has already reached this level.

{To grow we need a Chassidic mentor.}

“If one passes on Erev Shabbos this is a good sign.”

The Baal Shem Tov notes that the point of this Gemara is to teach us that this is a way to save oneself from Chibut Hakever (the body being eaten by worms). However it’s not within one’s control when they pass!?

The Baal Shem Tov goes on to say that the Gemara teaches us that a person should be “as if he died on Erev Shabbos;” namely he removes all concerns of this world. And in this way, he is saved from Chibut Hakever.

Moshe Rabeinu was born to be evil, yet through His choice, he became most righteous.  

{We see from this, we can all become very holy through so desiring.}

The Baal Shem Tov revealed how everyone, not only “Holy People,” can be Chassidim.  

{YOU can be a Chossid!}

The Baal Shem Tov revealed how every Jew can have true love and reverence for G-d.

Even simple Jews who say Tehillim with sincerity (and have no greater ability to study) have reached the apex.

Elevate yourself out of physical comfort
to spirituality.
 

Our forefather Jacob understood that one cannot be exclusively either in the character trait of kindness (which allows for evil, for it never judges). Nor in the character trait of harsh-discipline (for it creates resentment, hence jealousy, hence evil).   

As such He realized there must be a balancing act in-between, called Tifferes / Mercy, which is essentially compassion.
(Whereas love never judges, and harsh discipline is only judging; compassion seeks the welfare of the other while simultaneously maintaining the balance of truth and goodness, justice and decency.)

This is why Yaakov is called “the greatest of the Forefathers.”

Additionally this is the way the world functions, as our Sages state: “G-d wished to make the world with the attribute of Din (Judgment) but realized it could not survive, so He mixed in compassion.”

Whatever a righteous person does is good, even in worldly matters.
But a fool, even when he is the leader (in a position to influence positively) sins.

Another version of this teaching is, a good person is attached to G-d even when doing matters of this world.
But a fool, even during Torah study and prayer, (if they are thinking about their own ego such as recognition or honor) is detached.  

{Be connected to G-d even in “mundane” things.}

We fluctuate between the open expansive and the narrow constricted state, hence having a good laugh can elevate us out of the closed state and enhance our Torah study and service of G-d.

When a person is in a closed state, they can elevate themselves by laughing.

This is also the reason there were two jesters (destined to receive the world-to-come mentioned in the Talmud) for whenever they saw someone in pain they would elevate them through jokes, and then be able to get them closer to serving G-d.

The Baal Shem Tov explains the concept that “the world of falsehood mirrors the world of truth.”

There are three main pillars:

Chessed / Love, pleasure;

Gevurah / Strength;

and Tiferes / Beauty.

These extend from the highest heights to the lowest depths.

In the world of holiness, the pleasure of Chessed is spiritual (like the pleasure we get from helping another or understanding and loving G-d).

However as Chessed descends to the lower world, this pleasure morphs into lust.
   

In the higher world, Gevurah is positive self-discipline, but as it descends, it morphs into anger and idolatry.
   

Tifferes / “beauty” is seeing G-d’s grandeur, but as it descends it becomes arrogance.
 

AVODAH (SELF-REFINEMENT)  

If a person in the lower realm is weak-minded, they allow these instincts to overtake them – but if one strengthens their convictions, then they use these emotions positively.
 

Evil is characterized by being weak in intelligence / resolve, thereby the lower instincts dominate (and repentance is strengthening one’s convictions and mind, and thereby these emotions are used positively).
 

A good person is called “Eretz-Yisroel” and a foolish person involved in the foolish pursuits of this world is called Bavel.

People who are involved in foolish pursuits – instead of seeing goodness in those involved in holiness, see ugliness.  

{Don’t take malice, criticism of unholy people, seriously.}

The Baal Shem Tov gives the example of a highly competent doctor. For a critically ill patient, such a doctor may administer very powerful—even dangerous—medicines in order to heal him. However, in the hands of one who is not truly competent, those same medicines could be dangerous.

{As the Rebbe taught, criticism is not the way to educate; education must come through kindness and compassion.}

If you need to criticize someone regarding their sin, it’s better to seemingly criticize someone else in the company of the person who did the sin – and then the person will realize that these words are really applicable to them.
 

We must detach ourselves from the “pleasures” of this world.

If we do things for instinctual gratification, we do not know (or connect properly to) the pleasure of G-d (for as the Rebbe teaches from Kabbalah, one type of pleasure counteracts the other).

{The Rebbe teaches that when we realize that the cost of enjoying physical pleasure is conversely to not enjoy spiritual, we will give up these addictions.}

If you get any lustful thoughts, stop thinking about them.

See what you desire as completely reprehensible and disgusting – shout at this foolish desire (and the Yetzer Hara that implants its lust.)
And in this way, you will eradicate it.

Have no sadness when you lack physical desires.

In fact, you should be exceptionally joyous that you managed to quash the physical / lustful desires for attachment to G-d.

When you don’t follow a negative desire, you greatly reduce the Kelipa (the bad force).  

If you have a desire for a bad disposition (like anger etc.) say six times the nations (“Haknani…,” “The Knaniy, The Chity, The Emori, The Pirizi, The Yevusi, The Girgashi”) with all your heart and soul, with love and reverence for G-d, and it will dissipate.

Now use this emotion for G-d.

For example, if you have a lust – only love G-d, and may all your efforts be towards this love!

If you have anger, use the toughness of this emotion to overpower your Yetzer Hara.

 

If you have a desire for any sin (say non-kosher-food) then say the verses of that sin (where the Torah discusses not to eat Treif / non-kosher) with their chant and vowels, with love and reverence for G-d, and the desire will disappear.
 

“And the land will rest…”  means that we rest our desires.
 

Connect your thinking to Above.

Do not eat or drink excessively, nor for pleasure (taste etc.) but for the benefit of health.

Do not gaze at things of this world (news, media, images, etc.) and do not think about them.

Rather seek to dissociate from the coarseness of the physical world.

For in connecting to them, one coarsens one’s soul. Our Sages say, “Gazing brings to recalling, and lusting.”

This was the sin of the Eitz-Hadas – for as Adam looked at it, it caused Him to want it.

{Today when the industry of images and clickbait is so rife, never mind the media which is pernicious, one must be exceptionally vigilant!! It goes without saying that to gaze at inappropriate images which unfortunately are rife is to degrade one’s soul and sensitivity towards spirituality.}
 

When one studies Torah, then when during the day something occurs and one is unsure what to do, one can discern based on the subject matter of the Torah that they studied what they should do.

This works when one is continually attached to G-d, for then they can have this perception. But if one is not fully attached, this perception is not granted.
 

The Baal Shem Tov quotes in the name of the Ramban, “One who wishes to serve G-d in all their ways, namely that their life should be for the sake of G-d and not merely self-gratification – whenever a pleasurable opportunity comes to them, whether physical or spiritual (as pleasure is the great seducer of logic and ethics, drawing a person toward fulfilling their desire) one should first imagine that this pleasurable thing will not provide any pleasure at all!
Then you should ask: would I still want to do it?

Only then will you be able to discern objectively what is good and correct – through calmly considering both the “do” and “don’t do” possibility – and your decision shall be accurate.”

This is a great principle in life.
 

The Kabbalah teaches us that “Everything is rectified through wisdom.”

First and foremost, this means that it is only through wisdom and analysis that a person can see the difference between good and evil.

Without proper discernment, a person certainly cannot see the difference between right and wrong, and discern the proper choice.

If for example, a person thinks about money during prayer, the reason they had this thought is that they love money – now the aspect of love is a good thing, the fact that it is a desire for money is bad; however they can then use this love for G-d, and in this way, the positive thought and positive love join, and the negative side falls away (this is not to denigrate money, rather as long as it’s in a positive context).

When you don’t pay attention to and in fact despise the evil part (for example, in marital love there is the holy and unholy aspect) then the unholy part falls off, for whatever a person despises, leaves them.

The same is true if we, G-d-forbid, despise ourselves and don’t appreciate our own value, then we don’t appreciate the value of our prayers and our Divine service. In this way we fall and have no discernment in our service of G-d.

This is why Tzaddikim, Chassidim, good people, sometimes need to elevate their ego as this causes them to have a greater focus in serving G-d.

This is also why the Sages greatly praised Rabbi Shimon Bar Yochai. As He was the greatest Tzaddik, He had to descend very low in order to elevate all the low thoughts and speech of the people.

The praise He received from the Sages gave Him a greater self-esteem, which allowed Him to elevate Himself and thereby serve G-d better.

When one is speaking, they should only consider their attachment to G-d.  

During study, however, one must contemplate the subject matter – as such one cannot be focused on Divine attachment.  

But the Torah study itself connects them to G-d.

We must always engage in Torah study, for “It is a tree of life to those who hold onto her.”

When one is chatting, and in their mind they are connected to G-d (Diviekus) one must be very careful to not lose focus.  

This world is compared to a wedding. There are many difficulties in getting to the actual marriage.  

Similarly, the entire world is just like a wedding, where the main goal is the word “Li,” “You are betrothed Li / to me.“

This world is where we create Divine attachment (marriage). 

The letters of the Torah are the “containers” and “rooms” of G-d.

When a person concentrates in prayer, they draw within the “containers” and “rooms” the brilliant Divine light, as the Torah and G-d are one.
In this, one must place all of one’s focus.

If one places one’s soul into these light filled rooms, this combines the Jew with the other two, as the teaching goes “G-d, the Torah, and the Jew are one.” 

Everything in this world can be united to the Divine (through figuring out its meaningful purpose).  

Attach your thoughts to G-d – do not eat, drink, or indulge more than is necessary for health.  

“The Tzaddik is aware of his animal soul.”

In other words, He uses even His animal soul in the service of G-d. 

{We must engage our animal soul (instincts) in the service of G-d.} 

Everyday G-d announces, “Woe to those who embarrass the Torah.”

If no-one hears the announcement, then what difference does it make?

The answer is that the announcement is not referring to speech. The world above is a world of thought (“knowing”) so it really means that every day people get messages from G-d in their thoughts, and they must adhere to them.

{This is very important, for there is a well-known principle of the Baal Shem Tov called Hashgachah Pratis, that G-d continually communicates messages – the Rebbe furthers this by saying, it is not only in what we see and hear (that a message can always be discerned) but occasionally the message is through thoughts which enter our mind.}

Wherever we go, we should walk directed by G-d!  

{The main thing is to use “The Divine GPS” Hashgacha Pratis – See #467 Divine Communication.}

When you give your thoughts to G-d – that G-d should send you thoughts of what you should do, as it says, “Place upon G-d your package (troubles”), and when one seeks a Chassidic path, then presumably what you are thinking comes from G-d.
 

{At a certain stage you should be confident that G-d is directing you and hence you should certainly follow.}

The Baal Shem Tov’s ultimate goal was that G-d’s “Infinite Light,” should reside within.

{In other words, we should be able to receive and follow personal Divine guidance.}  

We find that Arab kings (this perhaps was in the olden days, though they still act like this today, namely they don’t command but) merely allude (hint their instructions.). 

Similarly, from time to time, positive ideas pop into a person’s head – these are hints from G-d!

{We must pay attention to “random” Divine thoughts that are giving us valuable direction!}

It states “Any Talmid Chochom (Tzaddik) who doesn’t take vengeance like a snake is no Talmid Chochom.”

The Baal Shem Tov queries this, isn’t taking vengeance forbidden?! 

He explains that the analogy is “like a snake” – a snake only bites and (kills G-d-forbid) if this was G-d’s will.

{The only time appropriate to lash out is if it is commanded by G-d; not one’s ego.}
   

By “just doing it,” whether it is in Prayer or Torah and even physical needs, we then arrive at the understanding of how to do it properly (in our Avodah / Service of Hashem.)

Yirmiyahu (Jeremiah) the prophet was punished for He heard bad prophecies (negative decrees against the Jews) but didn’t pray for them, in contrast, Yeshayahu did.

We have the power to flip negative to positive. For example, someone can have a negative dream and interpret it in a positive way.


{As much as possible reinterpret negative to positive – this can change the prophecy.
And thereby of-course generally you will have a positive not negative perception, hence feeling, hence life.}
 

The Baal Shem Tov said that whoever passes without a son, cannot ascend above.

But if he has a son, and the son does not behave properly, this causes a detriment to the soul – but if one’s son is righteous, this causes an elevation to the soul of their father.  

If one needs to educate their fellow man / citizen etc. one must first connect oneself to G-d.  Then, one should feel connected to the people.  For we all have one Source / G-d.
(This message seems to relate especially to the leaders of the people (“Rebbes” etc.))

When one connects first, then “G-d your L-rd is with you,” and you will rise with them in uplifting everyone to G-d.  

And the same mechanism applies to how you pray for your people (by first connecting to them).

There are two types of farmers – one sows many seeds over a vast quantity of land while the other makes little mounds and gingerly sows each and every seed, and treats them like his own child.

The former does reap a large bounty, but what he reaps has worms and mold, and the seeds produce in a similar vein. The latter only has a little harvest which yields wonderful fruit, however the seeds do so as well!

{In education, quality is key!}  
 

The following teaching was taught by the Rebbe Rasha’b who was not sure if it was from the Maagid or the Baal Shem Tov and I have paraphrased the idea:
“Better to not learn! than to learn what is evil.”

{In modern times in which nihilistic antisemitic anti-civilization, anarchist ideologies, have infiltrated western schools, media and domains, far far better your child doesn’t go to school (if they teach this) or see the internet or media (that promote this) for a bad education is far worse than no education!

At least lacking evil education, the innate dignity, humanity and basic decency and sanity of the individual remain intact.}  

In His travels as a Hidden-Tzaddik, the Baal Shem Tov would often put his Holy Hand on the hearts of children and say, “May you grow up to be a warm (good, passionate) Jew.”

{This is a great goal of education, as the Rebbe says, our goal is to raise children to love and fear G-d.} 

The only way to educate is when it comes from unconditional love.

{Criticism is actually a form of abuse / shaming, and it is not productive – Inspiration is the key!}
 

When the young listen to the elders the world is stable, but if the opposite occurs, then the world is unstable! 

{Be not enamored by – in fact it is the downfall of all civilizations – newfangled pernicious instinctual gratification “ideologies.”}

When you embark on doing a good thing, worry not about the Yetzer Hara’s devious scheme (to get you to not do it) by telling you that this will lead you to arrogance. 

Ignore him and push forward with alacrity and love, and even if it does bring some arrogance, do it anyway! and eventually you will do it altruistically.

{As the Rebbe said: first do good, then work on humility.}
 

When Abraham came to Egypt He said, “Now I see that you are a beautiful woman.”

Had He never seen His wife before?  

The answer is that Abraham always had His thoughts in a holy place. But going down to Egypt which was the place where the generation of the flood denigrated their consciousness into less than they were, such as the pursuit of lewdness etc…

Going into Egypt, Abraham needed to elevate – which was the purpose of the Jews who were there, as the Jewish people were always moral despite the immorality of Egypt, so Abraham elevated the consciousness into morality.

{The job of the Jewish people is to elevate the consciousness of humanity.}  

We must include our animal soul in serving G-d!

{We don’t need to separate – rather use! the physical for the spiritual – the will of G-d.}

The whole universe is a single body and one “face.” This is in the secret of Olam (space) Shana (time) Nefesh (souls.
“Time, Space, Souls” is the essence of our reality.)

As in the individual, similarly in the macrocosm.

In each person, there is the body and soul, and similarly in every generation the Torah scholars are the Tzurah, “form” / spirit, and everyone else is the body. 

When the soul is special, likewise the body (and it also works the other way).

As Moses was spiritually knowledgeable, likewise His generation.

So to uplift your generation, you must first fix yourself (this is regarding the Torah scholars, that your body should merge with your soul).

This will automatically inspire them (for they are included in you). And then it will be easy to cause them to get their body to merge with their soul.

“Please take your son, your only son Yitzchok, and offer Him as a sacrifice.”

Yitzchok comes from the word “laughter;” when we rejoice in G-d and good things, we elevate the silliness of youth and teenage laughter.
 

One must know what arrogance is, but not be arrogant.
Know what anger is but not be angry.
And similarly with all emotions;
for a person must be complete (have the knowledge of them, hence the ability to use all emotions).

We find by G-d there is completion – there is Chessed and Din (kindness & strictness.)

{One must have the capacity to exercise the necessary emotion at the necessary time. Unlike illusional / fantasy utopistic “ideologies,” all emotions, even strictness, has a time and place.}

The Baal Shem Tov taught that emotions contrast each other (good and bad) –
arrogance / humility –
tough / gentle –
generous / stingy etc. 

The negative emotions exist not only to offer man free-choice (to choose good over evil) but each negative emotion has a positive application, for example being proud of one’s Divine service, using strength for G-d, and even at times being tough for good reason.

{This is an exceptionally important teaching for it is human nature to create a “good / bad” perception of reality, whereas every bad intrinsically has a good application – and your job is to discern judiciously.}

During prayer, we traverse spiritual chambers (levels in Heaven.)

If during prayer one has a “Machshava Zara” (sinful or distracting thought) one should be highly embarrassed.

This is a sign that he or she is being banished from that chamber. 

If you are not praying passionately, start!
(As this can help you overcome the distracting thoughts.)

If however, you are praying passionately, then inspect the emotion of this distracting thought.
If it is a bad love / lust, return the emotion to its source, namely the love of G-d.

There are only seven types of thoughts: These are the seven days of creation and in every day there is evening and morning.

Evening “Erev” also means mixed – that we mix in an impure thought (into our pure mind and souls).

“Boker” morning, also means that we visit (“Bikur”) G-d, and seek Him.

These are the Morning / “Bikur” and Evening / “Erev” (of thoughts)

Love of G-d vs love of sins.
Fear of G-d vs bad fears, such as hate.
Praising: either G-d vs oneself.
Victory
Gratitude
Connection
Each of these is comprised of all ten Sefiros.

If we have a negative desire this gives energy to the evil seven nations.

…If one has a lustful thought during prayer then one should say to oneself, “How have I taken a part of ‘the world of thought’ and put it into the place of filth.”

In this way, one humbles oneself to the ground, and brings this thought to the level of nothingness.
Then bring it back to the world of love, by saying, “If I can love this physical thing such as the woman’s body which comes from a putrid drop, how much more so can I love G-d!”

Similarly if one receives pleasure from hearing a joke, one can say “this comes from the world of love…”
And if someone eats something tasty, say, “This is part of the world of Divine pleasure,” and therefore be careful to not denigrate the pristine world of pleasure (with foolish pleasures).

Rather return this food to the world of Divine pleasure where it comes from. As such while you may be eating on earth, you are feeling Divine pleasure.

If you see someone you are afraid of, say to yourself, “Why should I fear this person? Is he not a person like me? And certainly, this applies to an animal. The source of this fear is a Divine fear that you are feeling within this person (or animal) – infinitely more so, must I fear G-d.”

Similarly with praise – if someone is praising you, consider how humble you must be before G-d (who is everywhere)!

And if you are dealing with the emotion of victory – be victorious over this emotion itself (to not use it for selfish, but selfless reasons).

And similarly with gratitude and connection – be connected to G-d Himself.

The Baal Shem Tov revealed:

1. Love of G-d

2. Love for The Torah

3. And love for one’s fellow –

Are Really All One!


 

To G-d, a person who does business ethically is very precious, even dearer than the one studying these laws.

Every single thing that G-d created, including every word in the Torah, has both the aspect of how it can be used for kindness or Din (harsh judging).

(For example, I can see money as charity or “mine.”)

The trick is to see the good.

{In everything, discern its positive benefit.}  

When you see or hear something wrong in another, know that even partially you have that issue in you.
You should then include the other in your soul and rectify it, and through this, you rectify it universally.  

If a person feels the need to rectify their soul through fasting, they may do so if they believe this is what their soul needs – though fasting has a deleterious effect.

(Namely, the pain from fasting makes it difficult to serve G-d joyfully which is of primary importance.)

The justification for this is, as a person knows the needs of their soul…
And the same thing applies to other (extra) customs that a person may feel the need to do (as it will help them spiritually).

{Chassidus generally frowns upon fasting, and encourages other means such as charity or refraining from ill-speech etc. However, a powerful lesson is, a person must understand their spiritual needs.}
 

The Baal Shem Tov taught that far better than fasting, which weakens the body, is putting effort into praying and learning Torah which grows a person.
 

If one encounters a bad person whom one fears, one should try to see to it that they hear the person talk (or one can engage them in some conversation…) and this will eliminate their fear.

{Fear lurks in the unknown. It may also be helpful to imagine a conversation with the individual.}

There is Katnus (constricted fear-based thinking) and Gadlus (expansive love-based thinking) in all three dimensions of time, space, and soul.

When – as the world is in an expansive state – a person can take pleasure in their prayers, there is no greater joy.

When the world is in a state of constriction / katnus, then in fact the main Avodah (service of G-d) is to serve and reach higher heights (expansiveness) during constricted-minded times.

“For a peshah, for an ox, a donkey, a sheep, an article of clothing, anything that is lost.”  

The Baal Shem Tov explains that “Peshah” stands for “Prikois Shel Oil” / “doing whatever you want” (in contrast to doing the Heavenly Will).

In everything there is frivolity.   How is it that a Jew could be frivolous?   His body was born in purity through a Kosher Mikvah.  The fact that the 40 sah (the quantity of water in the Mikvah) makes one pure is absolutely true; this is in fact what creates Kabbalas-Oil (accepting the Heavenly will).  

We know that Angels warm themselves up via the steam rising from the Mikvah, and when the soul comes into the body at conception, Angels escort it – so how does a soul end up frivolous?!

The answer is “For an ox” – an ox is the Yetzer Hara (whose source is in “the celestial ox.”)

“For a donkey” – a donkey is cold, it cools off the spiritual passion.

“For a sheep” – a sheep wanders, which refers to the fact that instead of being focused, the person spreads himself everywhere, as such he wants everything, and he feels he needs it all!

“For a garment” – this refers to what a person thinks, speaks, and does.

“Anything that is lost…” Through doing this, a person loses

everything and doesn’t know who they are!

{In other words, if a person allows their Yetzer Hara influence over themselves, lacks passion for G-d, lacks focus in life, indulges in whatever they want, and is not careful in their thoughts, speech, and actions – through this one loses oneself.}  

A human being who is made up of a composite of good and evil. can never always be good (even holy people).
We always rise and fall.

The trick is that when you are high, before you fall (or even descend to help people lower) you must first deeply connect to G-d.

As in the example of the minister who had to go to a distant land to save a prince that had fallen and forgotten that he was a prince. So the minister dressed up as a peasant in order to ingratiate himself with the prince (who now saw himself as a peasant). But in order to recall who he really is (namely a minister on a mission) he first deeply connected to his mission.

{#1 Realize you are a soul – here to make the world brighter and better!}

The Baal Shem Tov says that the purpose of man is to rid themselves of these vile traits: anger, lust, sadness, and frivolousness (“having fun…”).

When we transition out of our negative impulses and have but one “addiction” (G-d), then G-d blesses us.  

The Maagid observed that immediately as the Baal Shem Tov ate, He elevated the food into holiness.

{In general, when we eat we must know there are Divine sparks within, that we elevate!} 

How does the soul which is spiritual get nourished from food which is physical?
 
When G-d made the universe, He created ten energetic sources for all of creation (called “The Ten Sayings,” so “Let there be light” is the energy which makes light).

These energies (Divinity) remain imbued within the physical matter.  When a person says a blessing, it sparks the Divinity inside which is creating the food – say the matter of the apple – and it then nourishes the individual’s soul. 

An example of this is a king who lost a precious stone from his signet ring. Now this beloved king had tens of thousands of ministers and soldiers etc. who would gladly try to find it and he trusted them, but he desired that his precious son should have the merit (and that He the father the pride in his success). So he gave the task to his son to find the ring (similarly we are privileged to be the ones to elevate these Sparks).

{The Holy Baal Shem Tov says that water may wait a thousand years, like a prince chained in a dungeon, till a Jew takes a sip and makes a blessing.

My Mother Zol-Zien-Gezunt is friendly with a lady who works at the FDA and she told her that when they break down food to its smallest particle all that is left is a point of light!

The Rebbe teaches that those who follow Kabbalah – before every bite they take, they say Thank-You to G-d, (and I assume this elevates the food).}
 

The Baal Shem Tov says that even when food is on the table, it is not possible to eat it until G-d commands to.  

“Turn away from evil and do good, pursue peace and chase after it.”

In every physical thing, there is good and evil: The physicality of it is evil, and the Divine energy which is its source is good.

So, we must “Turn away from evil…” In other words do not use the physical thing for its taste, beauty, or pleasure, rather only seek to be sustained through the Divine energy (for when one makes a blessing, the Divine spark in the food shoots into their soul).  

One must constantly seek to make peace / unity between the physical object and the Divine life-force that creates / vivifies it.
(In other words, by connecting to the spiritual part of food, for-example, appreciating that “It is the Divinity that is coming through it, which is giving me life!” this fulfills its purpose.)    

Do not look at people as you speak to them if their thoughts are not connected to G-d – as this will cause a degradation in your soul.

In contrast, if their thoughts are connected to G-d, you should look at them, and this will imbue within you holiness.

{It is very beneficial to see videos of the Rebbe.}

The Baal Shem Tov explains that each one of the four kingdoms has a separate rank in its importance in Heaven – though a human is the greatest, G-d’s supervision extends to every single micro-detail.
(We know from science, for example, what would happen if two electrons or protons would collide.) Now if G-d’s supervision extends to the little leaf’s journey in the wind traveling from one place to another, how much infinitely more so does it apply to the journey of each of our lives!?
 

G-d cannot brag, for no one can understand Him – therefore He brags about the greatness of His children – as a father takes pleasure in the greatness of his son; and this is the pleasure G-d derives from His creation.

The main thing is that your service to G-d / Avodah should always be authentic (which we can confirm, if we act in private, as we do in public).

{G-d is authentic and cherishes authenticity.}
 

Whenever a person wishes to get out of bed, the Yetzer Hara will try to get the person to go back to sleep. We should choose to do something (after Modeh Ani and Negel Vaaser) for the body (which will encourage a person to get up for their own pleasure) and then go to our spiritual service.  

What makes a miracle a miracle is its uniqueness.

The first time you see a natural phenomenon you call it a miracle, the second time you call it nature.

Similarly, we should pray that our life of goodness and giving should not be rote, but always feel like new!

See to it that your behavior is always kind and compassionate.  

When we see something negative in another there is a benefit, for if a person was always by themselves, they would assume that they are a Tzaddik.

Now though what another may be pointing out – or perhaps faults you see in another – may not be fully true, nonetheless on some level you have this fault.

Therefore every person (even “bad”) can be a source of your personal growth (through discerning what you can work on).

The Baal Shem Tov was teaching His disciples when they were disturbed by a knock on the shutter. A peasant, hauling a cart of tools, peered through the window.
“Need any fixing?” he cried. “Any shaky tables, broken chairs? A loose brick in the hearth, perhaps?”
“No, no,” came the impatient reply from within, where all were eager to get on with the interrupted lesson. “Everything is in perfect condition. There’s no need for any repairs.”

“Indeed? Nothing to repair?” called the peasant. “That simply cannot be. Look well, and you’re sure to find something that needs fixing!”

The Baal Shem Tov then addressed His students: “Many times have I taught you that nothing is by chance in G‑d’s world; that every event and experience is purposeful, that everything one sees or hears is a lesson for one’s service of the Almighty. Think of the words we just heard from this simple peasant. How profoundly relevant they are to each and every one of us! Is everything really in perfect condition? At times it might seem so; but if one truly searches his heart and evaluates his life, is he not sure to find something that requires repair?”

{The Rebbe told Rabbi Feller that whoever shares this story does Him a personal favor.}

“And the Angel of G-d appeared to Him; A flame of fire amidst the burning thornbush – behold the thornbush was burning but it was not consumed.” 

Moses said, “Let me turn aside and see this amazing site.”  

The Targum (Aramaic translator) translates, “And the Angel of G-d was revealed to Moses in the flame in the thornbush.”  

The idea of revelation is that it appears to each person based on their individual capacity to receive it.  This means that even a person of limited capacity can still benefit from revelation, for revelation comes from G-d who is unlimited (hence can reach and teach everyone in their own unique way).  

The Targum translates the words “And G-d descended on Mount Sinai” (the great revelation), “And G-d revealed Himself on Mount Sinai.”

The revelation of Sinai simultaneously effected the highest to the lowest person. (As the Medrash tells us, each person said, “The Voice is speaking directly to me!”)

Rashi comments on the Revelation of the Angel, “In the flame” of fire in the thornbush, “In the heart (of fire).”

In other words, where does G-d reveal Himself?   

In the heart that has passion – the sincere heart.  

Rashi says that the reason the revelation was in such a lowly thornbush is to show how G-d is with those in distress (Tzarah).

This world is called a distressed constricted world, in contrast to the bright higher worlds. In those worlds, the translucent Divine energy radiates, but in this world, the light is concealed through the cloak of nature (and its habituation creates the appearance of a lack of Divinity).

It is our job, through passionate Torah and Mitzvahs, to light up this world!  

It states, “Man is like the tree of the field;” this refers to the Sages, but there is another “tree,” the thornbush. Both have (or are referred to as) fire.  

But there is a difference; for the Scholars who satisfy their spiritual hunger within the Divine intellectual pursuits are not like a burning flame. But the simple pious Jew who prays and says Tehillim, without understanding the words, has an ever-present fire for G-d!  

So Moses said, “Let me turn aside and see this amazing site!”  

In other words, understanding the great sight, that the true everlasting flame for G-d is in the heart of the simple pious person, Moses decided to turn aside from His level, to this higher level.

Now obviously a Tzaddik like Moses was all good, however, He realized that one must continually ascend.  

{The Friediker (Previous) Rebbe explains that this means one must realize that “Today must be far better than yesterday, and tomorrow even better!”}

The way we overcome the kelipa and separate the bad from the good – thereby elevating the good and eliminating the bad – as well as eliminating negative emotions and desires, and come to serve G-d with a pure heart, is by first and foremost knowing that G-d is literally in everything, and behind every single movement, and action!

If this consciousness was deeply sensed, one would attain all positive characteristics, including a humble heart, filled with love of G-d and the Jewish people, and one wouldn’t become angry nor petty.

And through this, one separates the good from the evil, in all times and places.  

The Baal Shem Tov gives an example from making wine: When one makes wine, there is a lot of sediment in the first batch. 

When one strains the wine and pours this batch into a new container, then in the second container there will also be sediment but less so.

The same process continues onward…

As we begin serving G-d there are a lot of kelipos (ego etc.)
And then as we grow we must examine ourselves to see if there was any personal agenda in our service (even for Heaven / reward etc.).

Eventually, a person serves G-d with ever selfless reasons.
 

The Baal Shem Tov teaches, as mentioned in the Zohar, that each of the six days of the week represent one of the six emotions – Chessed on Sunday, Yirah on Monday etc.
Every day we must analyze our emotion (namely of love, fear, compassion, strength (victory), sensitivity, morality (Yesoid)) which occurs on that day of the week in order to improve it.

In the early years (of His leadership) the Baal Shem Tov would clear His schedule, spending an hour or two every day to focus on rectifying and improving each emotion until it was pure and beautiful.

On Shabbos holiness comes to each person based on their level. Before Shabbos (at Mincha) we should then review all of our emotions.

{In other words, take time each weekday to visualize how your Love, Fear (Discipline), Compassion, Strength, Sensitivity / Gratitude, Morality is doing?
And then on Friday before Shabbos review all your emotions and rectify.}

It doesn’t take a genius to break (control) one’s instincts, for any normal mind dictates this necessity.  

However what a wise person does is harness the instincts – for as it states, “There is much power in the impulse (yield of the ox).”

Therefore through guiding one’s emotions to good causes, one harnesses their extraordinary energy.  

A great principle in serving G-d is to stay far away from sadness (for serving G-d requires energy).

Therefore, the Yetzer Hara (who seeks to disturb our service) often makes a person feel guilty over minor details.

A person should say, “I don’t care about this, as my entire goal in life is to make G-d happy, which requires the ability to be free from guilty feelings, in order that I can serve Him constantly.”

Do not be overly righteous in everything you do. This is a trick of the Yetzer Hara to cause you to be afraid (he gets you to worry that maybe you shall sin). His real intention is to make you sad, so you don’t have the energy to serve G-d.

Even if you have sinned, do not allow this to cause you sadness! Feel bad and move on.

As soon as one regrets and repents, the sin is removed.
Now return to serving G-d joyfully!

Even if you know there is a genuine Mitzvah you cannot perform, do not be upset, for G-d knows your heart and positive intention.

Rejoice in G-d as it states, “Sometimes the way to serve G-d is through not doing the Torah.”

Sometimes the Mitzvah is to do something that has a bit of an Aveirah / sin. Listen not to the Yetzer Hara that tries to get you to not do the Mitzvah. Say to the Yetzer Hara, “the only reason I seek to do this Mitzvah is to give G-d joy” and in this statement, the Yetzer Hara will please G-d leave you alone (nonetheless, discern if you should or shouldn’t do this Mitzvah).

The Mitzvah of Hachnasas Oirchim (inviting in guests cheerfully, joyfully, and with respect) merits that a couple will have a son born to them.

We must teach Halacha (Jewish law) to our children, for without knowing the laws, the Torah gets forgotten – and certainly, adults must also learn Halacha.  

The main thing is to remove sadness and always strive to be happy !

The main thing is to be happy and remove sadness from yourself.

There are two kinds of doctors: One who hands out bitter pills; the other uses sweet.

Our goal is not to be judgmental but rather to realize that in everything we see – within it there is a hidden good for us.

Even criticism (although it may not be fully true) but at least it prevents us from having an overblown ego!

The Baal Shem Tov said that everything one sees and hears is a positive lesson in one’s Divine service, and Divine service includes discerning in everything one sees and hears what is the Divine message!

The Baal Shem Tov said that every Jew goes through a rich world filled with Divine messages (and we must pray to comprehend them).  

The way to get (rewarded with) Heaven is through uplifting, inspiring, and rejoicing others!
 

Once the Baal Shem Tov arrived somewhere where they showed Him great respect.
He said to them “When people give another honor, then in Heaven they check his deeds (to see if he is worthy…) as such it would appear that they are doing this person a disservice; However, a wise person uses this opportunity to repent.”  

{In other words, if you receive honor – repent.}

We know Avrohom interrupted speaking to G-d to invite guests.

From here our Sages deduce that “Inviting guests is greater than receiving the Divine.” 

Now we realize how important hosting guests is! for even if it may mean a waste of Torah study, or the occasional Lashoin Hara at the table, it is even greater.

{From here we deduce that we must be into inviting guests!}
 

“From Ayin my salvation will come.”

When we humble our hearts to the point of Ayin/nothingness, salvation comes.

The Baal Shem Tov teaches us that our eyes lie.  

In truth, those who seem on top are not high, and those who seem humble, are.  

{In fact Chassidus teaches us that the Cheit Etz Hadas (sin of eating the forbidden fruit) that caused Adam / man to fall was actually peering into the realm of evil, characterized by arrogance; “the eye sees, the heart desires” and the soul falls. In actual fact there is a teaching, “Those who are arrogant below are below Above (in Heaven) and those who are low (humble) below, are high Above.”
As Kabbalah teaches, “those that see themselves a great are small, and those who see themselves as small are very great.”}

For anyone who thinks about idolatry, the Baal Shem Tov recommends inducing diarrhea (and there is a Kabbalistic reason).
 

When instead of working on improving oneself, one is imitating others – as in the Talmudic statement, “Many tried to achieve as Rabbi Shimon Bar Yochai managed, but for them it didn’t work” – one loses both their own level, and achieves not the others’.  

{In other words, serve G-d from your level / station.}

“He walks and cries carrying the seed –
He will come in joy.”

This means that if one goes from Divine level to level, and continuously seeks more, this person allows for the infinite seed of Divinity to continuously inspire him.

However, a person who feels, “I got it all. I have studied enough Torah and need no more,” they are carrying kelipa (darkness).

Once there was a prince whom the king sent away to learn how others live, but eventually he succumbed to their low lifestyle. The king sent ministers to bring him back, but he was content.

Eventually, one wise person decided to get the prince back, so he dressed up as one of the low people and then ingratiated himself with the prince and convinced him to return.  

{To influence others we need sometimes to don their clothing.}

The Baal Shem Tov said, what does it mean, “Cast me not aside in old age?”

Does a person not need G-d when they are young?! 

Rather at times a person can get inspired – teaches the Baal Shem Tov, “Don’t let that inspiration fade!”

If a person wishes to inspire another, they must use parables from the mindset that the other is in.  

Fortunate is a man who is their true self!

Even if there are liars, thieves, and corruption in a city or country, and there is a single Tzaddik who studies Torah and does Mitzvos sincerely and is truthful, this redeems everyone!

{Focus not on corruption;
Focus on being good, honest, truthful, and Divine,
and G-d will redeem!}

“Be complete with G-d your L-rd,” explains the Baal Shem Tov, this means always be complete / congruent with your inner heart / intent.  

“Everything that you can do, do.”

We must do things intentionally.

Everything we do, whether eating, drinking, etc. we must intend to do it for G-d.

(If we don’t, we separate the realm of thought from the realm of action.)

{In other words, in everything that we do, there is a G-dly purpose which we should intend to do it for.}

The Baal Shem Tov explained the teaching of our Sages: “There are three signs (qualities) of the Jewish people: merciful, bashful, and kind.”

Merciful: We have mercy upon our soul which descended from the highest Heavenly heights to be clothed in the world of darkness, in a physical corporeal body. (And for her this is an extraordinarily painful experience, like going from being a prince to a beggar. As such we redeem her through studying Torah and doing Mitzvos.)  

Bashful: We feel bashfulness before the Divine Light, which hovers over our head and hence we improve.

Kind: We allow the Divine Being on the Heavenly Throne to inspire, educate, and guide us. (“Doing a kindness to Him.”)

The Baal Shem Tov taught that a person doesn’t fulfill their service to G-d due to their humility.

They don’t realize how the entire Heavenly realm (all the Angels etc.) receive their nourishment from Your Torah and Prayers (for this causes the light of Heaven!)

If a person truly believed this, he would constantly serve G-d with great joy and trepidation. And he would be careful in every letter and movement to do and say them properly, and with great fervor.  One should also pay heed to what King Solomon teaches, that G-d kisses and longs for every word of prayer and Torah. 

If one truly integrates this belief – who would not tremble over the fact that the Great and Mighty King awaits your words?! 

A person should pay heed and realize that he is like a ladder with his feet on the ground and his head in the Heavens.  And everything he does and says makes a powerful impact in Heaven.  Then certainly one will be careful that all they do will be Lisheim Shamayim (altruistically for G-d).

But if a person feels, “Who am I to effect anything above or below?” they will go willy-nilly after their foolish whims.

The truth is that a person, through his actions, is completely attached to G-d, as it states: “Imitate G-d.”

And through having compassion below, you cause compassion in all the Heavenly realms!  

The Baal Shem Tov said if G-d gives you a keli (opportunity, say business or job) do not break it (give it up).

If however G-d takes it away, it is only to give you a better one.

Heard from Rabbi Yosef Wineberg OB”M

Always be happy !

Believe and know that the Shechinah is continually with you and protecting you.

You are peering at G-d, and G-d is peering at you.

G-d can do whatever He desires. In a single moment He can G-d-forbid destroy all the universes or create all universes! And from Him comes all blessings in the world, and the opposite G-d forbid – for in everything there is His life-force (so everything must be coming from Him!) as such, “I only trust and have fear of Him.”

A great meditation for increasing joy is the understanding that the Hebrew letters are Holy Souls, that descended (“shattered”) into the kelipa to be the source of matter in this world.

And while they are shattered below in the realm of kelipa they are called dead.

And this is why G-d has commanded us to study Torah and pray, for then we can elevate these letters back to the source.

And this is like the union of male and female, which creates the child. And there can be no greater joy than this.

{When you are praying or studying Torah you are creating a Divine union.}
 

When the heads of the generation (Tzaddikim) are joyous, this causes the entire generation to be joyous.

Once the Baal Shem Tov after Yom Kippur was very down, as He foresaw that unless the Jews sanctified the moon, it may not be good… but the clouds were heavy and thick.

Several times He requested His disciples to see if the moon was visible, and He tried very hard through Holy mechanisms to elevate His mind and cause a miracle. Meanwhile, the disciples being unaware of this saga, were per their custom ecstatic.  To them, spending a Yom Tov by the Holy Baal Shem Tov was like being in the Beis Hamikdosh and the Baal Shem Tov was like the Cohen Gadol. As they danced with great joy they allowed their hearts to be brave and asked the Baal Shem Tov if He would join them in the dancing and from their great joy He too was uplifted – and the clouds parted. 

{From here we see that joy makes the Heaven part.}
 

When we think about how low we are, this is called “concealment” Gevurah.  

When we think about G-d’s tremendous kindness to us – this is called “joy” Chessed.

Even if you do a good thing with an ulterior motive – say a person is wealthy but wants more honor so he says, “I will go study Torah” but also intends that he will benefit his fellow Jew by paying him to teach him, this is good!

For as we know, even actions not done fully for the sake of G-d, can and will be rectified (by later doing it with pure intent).

{Never hold back from doing good because you are worried about arrogance.}

The Baal Shem Tov taught that when we study the works of Kabbalah, we must be very careful to strip the concepts from their corporeal examples.

Do not take it literally… (see the visuals as only examples)!

The Baal Shem Tov once criticized someone for teaching Kabbalah in public; “But the Master does this!” protested the person. 

“I teach in a way that people understand” the Baal Shem Tov replied.

In other words, the secret of Kabbalah can be brought to the level where they are relatable – but if you simply say what is happening in the higher worlds, you cause that the spiritual seems physical.   

The Baal Shem Tov suggests that one needs to be extraordinarily careful when studying Kabbalah to not associate the Divine names with limited attributes, and therefore, the average person should not study Kabbalah.

“The King ordered Vashti to come unclothed.”  

Kelipa has no real identity – in order to appear as it exists, it must attach itself to some sort of goodness (thereby claiming that it is “righteous” and hence superior). But if one undresses the kelipa, it ceases.

{For example, some Arabs claim Jews took their land which is a fabrication, as Arabs come from Arabia (and the fabrication that Arabs in Israel are Palestinians which would be the ancient Philistines is funny, for the Philistines disappeared as most local tribes in Israel did, 2,500 years ago) and Jews come from Judea, Israel. Terrorists are people who have, and desire to murder based on Islamic doctrine to take over the world, so by referring to Arab terrorists as Islamic jihadists which is what they are, one undressed the false lie.}  

The secret of the Ketoires (incense in the Beis Hamikdosh) is that it can get rid of a plague.

The Baal Shem Tov says that we do not give others a knife as a present.

When a person desires to understand something and delves deeply into it, trying to understand it, they raise the concept to “the realm of thought,” and from there one draws from the Supernal wisdom and understanding!

{In other words, if you set your mind to understand something, G-d will assist.}  

When you learn something deep but don’t understand – this is the realm of Malchus.

But when you put a great effort into understanding it, delving to its depth… then you bind Malchus with Binah (which helps you understand it).

The Baal Shem Tov said that he had a “Questions & Answers” book from the Rambam in his Seforim collection.

A distant country sent a letter to the Rambam, and about seventy thousand people signed it. The letter spoke about how Techiyas Hameisim (resurrection of the dead, which will occur when Moshiach soon comes) was not stated clearly in the Torah, therefore they chose to reject the belief. 

The Rambam didn’t want to answer them and told His disciple, Ibn Taboon to write an answer.

The essence of the answer was, “Because you doubt this principle of Jewish faith, your souls do not come from the sons of Abraham, Yitzchok, and Yaakov – rather the people of Sedom and Amorah.” For there are souls that come from Heaven, the earth, or the 7 “constellations,” etc.

In fact, one can ask a question about creation, for as we know everything was made to be its specie, so why didn’t the earth envy Heaven?
The answer is that it was not given the wisdom to understand the greatness of Heaven.

The reason for this is because there must be an earth. 

The same thing is true with all creations, including people. There must be wicked and good and in-between.

This is so one can see the benefit of good in contrast to bad.

But then one could ask, where is your free-choice?! However as you go against the teaching of our Sages, how are you to understand the answer to this question?!

The soul of a person is blood, which is effectively derived from the refinement of food. There are many levels of refinement – first, there is the gall which places its juices into food in the stomach to separate the worst part which becomes excrement. The second separation is the excrement, the third is sweat. The fourth is hair and nails, and the fifth is the blood in the liver, and the best of this blood goes to the heart and then to the brain. This blood becomes the mind and the thoughts. From your words, it seems that you reject the teachings of our Sages. This indicates that you have not been careful in eating only kosher food… As such your thoughts are going towards evil. Hence with your thoughts, you cannot discern the teachings of our Sages, whose hearts were like the expanse of the sea! I know that as you’ve gone against the words of the Sages, punishment is going to come to you soon.

And this is what happened: A king came and killed them. They in fact wanted to convert, but he didn’t accept it, because they had rejected Techiyas Hameisim. As nations of the world also believe in resurrection… so he rejected them.

A few of them escaped, went to the Rambam, and did Teshuvah / Repented.

{The lesson is that kosher food refines our perception and spiritual senses.}  

(The following is a bit of an expansion on the above.)

The Sages were exceptionally careful in their food, to only have holy (kosher – beneficial) food, which as mentioned previously, becomes the mind.

Therefore their minds were clear, and they were able to discern the depth of G-d’s wisdom.
 

Before you go to sleep, you should induce upon yourself a great dread and reverence for G-d (as such, to sin (seminal emission) you shall not fall).
 

We must learn from everyone, even a bad person (for there is good in everyone). 

The Baal Shem Tov said that Lekach – Honey Cake causes our hearts to be drawn to Torah, as it is combined both from honey and flour which in their source are receptacles for Torah.  

From everything you must make a Yichud (Divine connection.)

Even if someone is disturbing you, or you see something negative in someone – understand that G-d is showing this to you for your benefit!
 

The Mishna teaches “‘Learn From Everyone’ as the Verse states ‘From all my teachers I became wise.’”

Queries the Baal Shem Tov, there are qualities to a teacher (so are we meant to learn from bad people too?)

He explains:

“The candle of G-d is man’s soul.” A candle has both light as well as a shadow; the light comes from the candle, while the shadow comes from the candleholder which blocks the light rays. Similarly, everyone’s soul shines light which is blocked by the body.

Hence when one is in the presence of a Tzaddik whose soul is brightly shining, they receive positive thoughts, but in the presence of a Rasha (wicked person) whose body is obscuring, and hence radiates darkness, one receives negative thoughts.

As such the goal is to learn from the Tzaddikims’ positive traits, and become a person that benefits the public.

In contrast, from the Rasha, we learn what not to do!

This encourages us to do Teshuvah (repent.)

This is why it states a wise person learns from everyone, whether they are good or evil; for everything G-d made, He created it to teach us positive lessons (in life.)

As Rabbi Yochanan said, “If G-d (G-d-forbid) did not give the Torah to the Jewish people, we would learn Tznius (modesty) from a cat (that covers their excrement) and we would learn honesty from the weasel (that never steals.”)

Hence the wise person deduces lessons from everyone.

The Leveim redeem the world.
 

The Baal Shem Tov said to His disciples, “My children, just make sure you never lie, and from this, you will become great people.”  

The Baal Shem Tov says, The Kabbalah teaches us, that everything we do, we must do for the Divine soul within.

{We must acknowledge that within us is a soul of G-d whose desire is goodness, kindness, Torah, Mitzvos.}
 

The verse states, “It will be when you come to the Eretz / Land.”

The Medrash teaches: Why is Israel called Eretz?

Because it is “rotz,” “runs” to do the will of Her Father in Heaven.  

The word Eretz also means desire (she desires to do the will of her Father in Heaven.)  

“It will be when you come to the land,”

in other words, when you will arrive at G-d’s intent (for you) “that G-d your L-ord gives you as an inheritance” – for this is a present to every Jew (namely to run to do the will of your Father in Heaven)! So, the Avodah (mechanism) in this should be, “You should settle” – you should bring this intent into practical methods.

“And you should take it and place it in the basket” you should take the light (inspiration) and put it into containers (actions).  

“And you should go to the place” – this is the idea of Divine supervision, “That G-d your L-ord will choose;” for wherever a Jew goes is not circumstantial, rather Divinely ordained. 

And the purpose of going somewhere is “To spread His name there.” To spread the knowledge of G-d.

“When you will come” – in order to perceive the Divine intent in your life, you are to “spread His name there;” you must have sacrifice in spreading G-dliness.
    

And how does one have sacrifice?  

This is done through saying a Brochoh / blessing or a verse in Tehillim.

(As the Rebbe Rashab explains, “On earth people marvel at wisdom, but in Heaven they marvel in simply saying the Holy Letters of prayer.”)

{In other words, the natural inclination of a Jew is to do the will of G-d, however the secret of the soul coming to earth and wherever we find ourselves is to manifest G-d, by spreading His name; and we must do this with sacrifice which is through saying the holy words of Prayer and blessings.}

“Lishem Yichud… for the sake of the unity of G-d and His Shechinah.”  

The idea behind this prayer is to bring Tifferes (pride) to Malchus. 

G-d wishes to be proud within Malchus, which is the lowest level (the world of speech). For this level gives life to all worlds, as the verse states, “It is with the word of G-d the Heavens were created.”  And it says, “And you give life to all.”

The speech of G-d consistently gives life to all the worlds. 

And when a person does a Mitzvah, G-d takes pride in Malchus (His speech) – thereby giving life to all the worlds.

And then the person brings the Malchus to G-d – meaning, G-d rejoices with the world of speech. And this is the unity of G-d and His Shechinah.

G-d takes pride in Malchus which is within the world, and His Kingship is revealed. This means that all recognize that He is the King of the world – and this is a great pleasure to G-d. 

And the attribute of Malchus is within our hands. For we are the ones who recognize G-d’s Kingship.   And then His Kingship is complete, for “There is no king without a nation,” and G-d has great pleasure in this.  

Once the Baal Shem Tov felt very low, to the extent that he was certain that he would not receive the World to Come. Having no ability to inspire Himself, he said, “I love G-d, even without the World to Come!”

***

A story is told that once a woman who was unable to have children came to the Baal Shem Tov, and it happened to be a very financially strapped time for him. She gave him a nice donation, which expanded His mind, and He promised her that she would have a son. 

Because He created this new obligation on G-d, He heard a Heavenly voice that said, “He has no portion of the world to come.” The Baal Shem Tov rejoiced greatly and said, “Now the time has come, that I can truly serve G-d with all my heart because I don’t have any world to come!”

And because He did this, He was able to rectify everything!

His Master Achiyah Hashiloini said to Him that this was a test – and because He passed it, He rectified everything.

In everything you do, your intention should be for G-d – not even a minor amount of your intention should be for self.

 

Three types of (Jewish) souls enter this world.

The soul is crystal pure, but it goes into the tempest / raging sea of the body.
Nonetheless, this can happen in one of two ways:

Those who come into the ocean of madness in a protective boat. Thus, their upbringing has the protective element of Torah and Mitzvos.

But there are those who have been born without any lifejackets, and the waves of the world’s insanity constantly threaten to submerge their Divinity.

Finally, there are “Lifeguards” whose task it is to illuminate the souls floundering in darkness.

{Our job is to jump into the “ocean” to save drowning souls.}

If G-d prevents one from serving G-d as their heart wishes…  they should understand that this is only to motivate them to get closer!

A person who misuses sexual desire is taking this holy emotion which is based on G-d’s love (as all love is sourced in this) and placing it in filth.

{This refers to when it is purely a means to a selfish, not a selfless end, and when it contravenes G-d’s instruction.}

When we think lustful or arrogant thoughts, we take our Divine soul and place it into a filthy cesspool.

One must have pity and release one’s soul (from such thoughts).

When a person G-d-forbid has a bad thought such as znus (immoral sexual thoughts – pornography etc.) or avodah zorah (idol-worship) this is an indication that he will be punished.

The rectification (or prevention) is to realize that everything (including these thoughts) comes from a spark of the Shechinah (the descent of G-dliness that creates matter in this world). Then one should include oneself in the Shechinah; imagine the profound tragedy of her descending into utter disgust and then all evil will dissipate, and you too shall be saved from punishment.

It is known that the source of the desire for sexuality is actually from the loftiest of loves; realizing this, our job then is to elevate it, which we accomplish by understanding that G-d’s presence is everywhere – throughout the entire world (and the awe of G-d this induces, elevates everything).

Whenever you meet someone, it is not random. Most often it’s either to teach you or the other something. You must see it as an opportunity to learn something positive from the other or to spread Torah and Mitzvos.

{This is very important, as the Rebbe Rashab says, when two Jews meet, the purpose is to bring a benefit for a third!}

Every encounter with a fellow man, according to the Baal Shem Tov, is Divinely ordained in order to learn something – denying that this is the way G-d orchestrates reality, is to deny G-d!

{This was taught by the Previous Rebbe. According to Chasidus G-d didn’t only make the world but is constantly making everything (for all matter continuously comes out of non-matter) and most importantly is continually guiding all interactions, so we can constantly “upgrade” / learn something new.}

The great levels of Holiness the Baal Shem Tov achieved was from constantly going to the Mikvah.

The Baal Shem Tov says that if there is a reason we need to go dip in the Mikvah, if we go and dip in once, we will never become ill from it.

The Baal Shem Tov taught that a person must always operate with a clear (relaxed) head (not from a place of fear / tension).

{Some practical suggestions to fulfill this is:
a. Daven slowly (ideally think about the meaning of the words.)
b. Drink a lot of water.
c. Exercise.
d. DO NOT LOOK AT THE MEDIA (which is proven to cause anxiety and depression – if anything is serious in the world you will hear about it.)
e. We must have our phone on silence, so we do not have constant distractions – we must limit our WhatsApp groups and certainly “entertainment.”
Technology is a service, not a taskmaster!
f. See # 584.}
 

By Meditating on this name (of G-d) כוז״ו – we clear our mind.

Why was the death of the firstborn the final straw that allowed the Jews to leave Egypt?

The firstborn represents the mind. Our mind should be used to contemplate about doing what’s right – how to serve G-d, but the kelipa obfuscates our mind (with emotions.) So when the kelipa (“Egyptian firstborn”) was eliminated, this caused redemption.

{We must think and use our minds to figure out the correct path.}

The whole goal of life is that the soul should dominate the body.

Exile is when it is the reverse (that the emotions dominate the mind) and redemption is when The Mind Gains Control!

{When we are exercising self-discipline and living according to our values this is redemption (and conversely if our animal soul / body is dominating our mind and behaviors, we are trapped in exile.)}

The Previous Rebbe said that the Baal Shem Tov innovated the idea of not waiting for people to come to Him, rather He and His Disciples made the effort to reach out to them!

{Likewise, we must reach out to those who need help and inspiration. The Rebbe once replied to a young man’s question “What is the difference between a Rebbe and a Rabbi?” “The Rabbi waits for you to come to him, but the Rebbe goes to you.”}

It is known that the world was created through G-d’s thought, speech, and action – first comes thought, and speech comes from it, and action comes from speech.

Similarly when a person wakes up, if one’s speech will be in worldly things (and / or G-d-forbid negative) then though later then may engage in Torah and prayer, it has been tainted by the first words. All the speech of the day follows the spirit of the first words (much like “the spirit of the father” comes through the firstborn son to the other children (which is why they must honor him)).

Therefore we must be very careful that our first words in the morning is very holy, and likewise our first thoughts (for the subsequent speech and thoughts are their offshoots). If we happily engage in prayer after this – then as we have sanctified our first speech and thought, our prayers certainly shall be answered.

“Jacob saw a ladder from the ground to the Heaven, and Angels of G-d were going up and down.”

The Gematriah of “Sulam” (ladder) is the same as “mamoin” (money).
Money begins in the ground; some people through it ascend to Heaven, while for others it is a source of suffering.

{Use money for G-d and goodness and kindness – as well as of-course to have peace of mind.}

The Baal Shem Tov said in the name of the Ramban: We should deduce from how much physical pleasures attract us, to how much more so should the spiritual!

The Baal Shem Tov teaches on the verse, “Turn from evil and do good;” Our job is to turn evil into good!

{For example, if you have a negative thought you can transform it into positive.}

The main goal of our service in Torah, Prayer, the intention for Mitzvahs, and in eating, is to elevate the Holy Sparks from the depths of the kelipa.

This is similar to elevating a person from crass behavior to holy. In order to elevate something from one level to a higher you must connect to the lower first.

There are Divine G-dly sparks (the essence of physicality) trapped in the physical / mundane, divorced from goodness and holiness, and we must make an extreme effort to save them and connect them to their source. We accomplish this by using the physical for spiritual.

In all things, there are Divine sparks whom desperately seek to return to their Source.

Everything a person sees and hears is Divinely ordained – one must elevate say a physical love to spiritual (for in essence the physical love is an offshoot of the original spiritual love for G-d, but in a crass form).

For example, once a person saw a war (by Gentiles) and he told this to a Tzaddik who elevated it.

{In other words, the physical matter contains Divine essence (which is its life-force) and when we use the images we see and even emotions (that descend into the kelipa, like lust) but transpose, transform, and transition them into holiness (such as love for G-d) this elevates these sparks, and the reward for the individual – for the sparks will be indebted to them – is great indeed.}

Fear and love permeate all the worlds, from top to bottom.
In the highest realm, it is love and fear of G-d, but as it goes lower it turns selfward (such as protection, lust, etc.) Whoever has a true love and fear of G-d will not have foolish addictions nor fears / phobias.

{This is very profound, for it is a mechanism to overcome all addictions and fears!}

“And I will remove illness from your midst.” When a person has pain, he should attach himself to G-d.

This means he should attach himself to the great qualities of G-d (see G-d’s qualities) and he will not feel the pain.

Pain is invariably bodily suffering.

The body is an offshoot of the spiritual force which is the essence and source of all existence, so if we can perceive even the pain as a blessing – connecting to G-d, then as we reconnect our body to its source, this gets rid of the Din (negative, coming as it is from the body level) and we heal.

A Jew’s heart must always be aflame / alight!

The Baal Shem Tov says in the name of Reb Saddiah Geon, that we should be passionate about the physical pleasures of this world, for then we can use that passion for the spiritual.

Once there was a Prince who was a dullard, and the King hired the best wisemen to teach him, but he had no interest.

The final wiseman came complaining to the King that the Prince had fallen in love with a peasant! Said the King, “To the contrary… this is the solution!”

He ordered the peasant girl to be brought into the courtyard, and the king told her if the prince desires her she should tell him he must first learn a wisdom. 

Because of his passion, he learned one lesson, and then she told him to learn another, until he reached the point that he realized that he was a Prince, and for him a Princess is appropriate.

{We need to transform our natural drives into lofty ones.}

“G-d found no better vessel for blessings than peace.”

The Baal Shem Tov gives an amazing parable: if a person is super wealthy, but leaves their doors and windows open, the wealth will be stolen…

{In other words, a person may have the greatest blessings, but only peace can keep them!!} 

To begin with, G-d inspires a person and they receive much pleasure in their service to G-d.

Then G-d withdraws this pleasure and they must Daven and learn with perseverance.

But then their mind and their mouth (the concepts they are reading) get connected, and they derive pleasure in their service of G-d.

There is great reward when materiality transforms into spirituality.

There is a great reward when the physical causes spiritual.

{For example by having a charity box in your kitchen, the physical box reminds.}

Every Tzaddik has sparks of his soul in his possessions, his family etc. that he must elevate.

{We elevate things when we use them for good and we elevate people through being a good role-model and positive encouragement.}

Once the Baal Shem Tov (during his concealed days) was dressed as a simple Jewish peasant and came into a Synagogue where there was a great scholar. He asked the scholar “How are you?” “How are things?” “How is your livelihood?”

But the arrogant scholar just ignored him, so the Baal Shem Tov said, “Why are you removing G-d’s sustenance?” The scholar was surprised and puzzled. The Baal Shem Tov explained, “G-d gives man sustenance, and He receives His sustenance, so to speak, by our gratitude, thanks, and appreciation.”

{The Baal Shem Tov and Hidden-Tzaddikim would travel from city to city to simply ask Jews, “How are you?” as the typical response was “Boruch Hashem – thank G-d!”

For when a Jew praises G-d, this rouses G-d’s greatest loving reciprocal joy.}

“These are the chronicles of Heaven and Earth when they were created – the day Havayeh Elokim (G-d the L-ord) made Heaven and earth.”

Just as the world was created with the Holy Names of Havayeh and Eloikim – similarly when a person mentions words of holiness, he must do so with love and awe of G-d which is Havayeh Eloikim.

As G-d is everything, how can evil exist?

Firstly evil often becomes the motivator for good.

Additionally, a person who sees evil can take pleasure and pride in the fact that he or she behaves differently.

If one is looking to praise, praise G-d.
If one is looking to denigrate, denigrate oneself.

Good and evil are inverted mirrors, for good people take pride in G-d and spiritual things (and are content with little in the physical realm) whereas evil is content with the little they do spiritually, and when it comes to materialism, they are prideful.

From The Toildois Yaakov Yosef: Throughout the whole year one should never admonish, but on Rosh Hashanah and Yom Kippur (the Rabbi) should.

“And so have I heard from my Master and Teacher (The Baal Shem Tov).   There are three types of admonishers: those who are harsh and cause Dinim (negative judgment upon the congregation) to descend.
Those who are just compassionate (so they don’t affect change).
And those who use inspirational words to cause each person to come closer to G-d, and they cause blessings!”

There is a level that after one spiritually climbs to “high heights” they come back into reality to help those who need them (however one must be careful to not lower their own level).

Everything seeks to go back to its Source – therefore the soul seeks to return to G-d.

When we eat, drink, sleep, do some business etc. this quiets the soul’s longing (as the person is involved elsewhere). However simultaneously the longing increases. (This is part of the benefit of our physical needs)

All of man’s speech comes from the “realm of speech.”

And man’s thoughts come from the “realm of thought.”

When people speak positively and connect their intent to their words – then they connect the realm of speech with the realm of thought and cause goodness.

Conversely, if they speak evil G-d-forbid, this causes evil. This contains a great secret.

A person should accustom themselves to never say harsh words which come from the side of Din (anger) but rather accustom themselves to always speak kind words which come from the side of Chessed (love.) Similarly with our thoughts.

And so we accomplish cosmicly!

Just as with a fire, if one is too far from it they will be cold, but if one is too close, they will be burnt –
Likewise with a Rebbe.

{Don’t be too far or too close.}

It is a great and holy level when the Shechinah / Divinity speaks through a person, and it appears as if they are not speaking.

The opposite of this is with crazy people that lose control of their speech.

The Maharam of Kutzi said that the prohibition to not be arrogant is actually from the 613 Mitzvos.

He also said that He was informed by G-d one night in a dream, that the main purpose of the Torah is “remembering,” and G-d-forbid the source of all problems is when we forget.

The Baal Shem Tov said: just as this applies to the individual it also applies to the collective whole. When we “forget” this causes the exile, but when we remember (G-d etc.) this causes redemption.

“Dovid” hints at pleasure.

“D-a-d” refers to the Mashpia / giver.

“D-a-d” in Hebrew is also a breast or nipple which acts to minimize the flow, so the mother can give and the child can receive, and thereby both the giver and receiver have pleasure.

The reason for this is that “more than the receiver wishes to receive, the giver enjoys giving,” as such they both receive pleasure.

King David’s sole pleasure was in causing pleasure to G-d! So, his taking from G-d was similar to G-d’s pleasure. (For he took to give pleasure.)  

{Allow G-d the joy of giving to you!}

“I place G-d before me constantly – from my right side He will never depart.”

G-d(‘s name) must be like a friend. Just as when you shake your friend’s hand, your right hand crosses over to his left side, similarly G-d must affect your left (selfish) side.

Our Sages teach, “The wicked are full of regrets.” If they are full of regret, and we know that if a person has a regret this can transform them into a complete Tzaddik, so why are they called wicked?!

The Baal Shem Tov explains that these regrets refer to the financial or physical (in contrast to the spiritual) decisions we have made.

Every single decision a person makes ultimately is actually from Hashem – this is the basic idea of belief in G-d. As such regretting your past is to deny Hashem (besides spiritual failings which G-d does give us control over).

{In other words, your mistakes are also part of a Divine plan, so don’t be filled with remorse.}

What do you remember?!

{Do not forget what you know! Truth is very precious.}

Everything is by Divine Providence. Certainly, the fact that the Jewish people are spread all over the world is by Divine Providence as well. We are always one nation, and this allows those of us in better circumstances to assist those in more difficult circumstances — and we must.

The word Olam (world) in Hebrew also means Helem (concealment). This world conceals G-d; the goal is to reveal “Olam” which refers to the Helem Haatzmi / the Essential Divine (which is so high and lofty that it is currently hidden yet being that G-d is unlimited it likewise can become revealed).

{The goal of the Olam – concealment, is that we should walk with G-d – Helem Haatzmi.)

“In the beginning G-d created Heaven and Earth.”

The Baal Shem Tov explains: The beginning of our service is to reveal G-d, in the Heaven and on earth.

{When you make a Brocho (blessing) Daven, study Torah, follow G-d, you reveal G-d!}

“In the beginning G-d (Elo-him) created Heaven and Earth.”

The Baal Shem Tov explains: The beginning of our service is to reveal G-d (Elo-him) in the Heaven and on earth.

We do this by contemplating the creations in Heaven and earth, and through this we understand the intention of the name Elo-him.

{As we contemplate the infinite amount of beautiful, symmetrical, interactive, interdependent, mutually beneficial, functional living things! we understand a tad about the greatness of the Divine name Elo-him / nature’s source.}

Sometimes a soul from Atzilus (the highest of Heavens) comes to this world, and when he sees how deficient in respect people can be for The Great and Holy G-d, he reinforces his own respect, and thanks G-d that he is not like these people; The wise shall take a lesson (to honor G-d more).

When Jacob was traveling it says, “He put the stones by His head” for He was saying that He is grateful not to be like a “rock-head” – one that doesn’t praise or acknowledge G-d.

There is reward for elevating the sparks of Divinity trapped within food.

On Rosh Chodesh Nissan – the Baal Shem Tov told the Maggid, “Now is a time of prayer; for on Rosh Chodesh Nissan, all the people (kings, ministers etc.) are appointed.”

(So determine who will be good for the Jews…)

The world is filled with the greatest Divinity, with the secrets of the Torah, with spectacular wisdom!

And yet, like a person standing before the most beautiful sight that has ever been created, such as glorious mountains, however if his little hand covers his eyes, he can’t see it…

{Reb Nachman of Breslov explains this:
It’s like the fact that the sun is always shining, but depending if the earth is facing toward it, is whether you will see.
Cover not your eyes!}

The Baal Shem Tov often speaks about two states of mind: the expansive, open, contemplative, and the closed, anxious, constricted-mind.

When a person feels bitter that they are in the closed state, this itself opens their mind. (But if a person doesn’t realize their own failings… they can’t be helped.)

We must do a deep self-evaluation to see if our emotions and opinions are correct.

And when one is unsure, one must go to a Chassidic mentor to verify.

{This is very important, for the vast majority of humanity have inculcated, lived, and even passed on, with false ideas. The Rebbe teaches every Jew must have a spiritual mentor / Mashpia.}

The Baal Shem Tov explains that the secret of the three cities of refuge is that they refer to Thought, Speech, and Action.

For the satan wishes us to use them for bad things – and our mission is to use them for holiness.

{This is a critical teaching, for thoughts, speech, and actions refer to everything we shall ever think, say, and do – our whole life.}

The Shechinah is called a consuming fire, which destroys all that is not attached with the white fire.

The idea is that there are the five senses: sight, hearing, taste, touch, and smell. When we dedicate these senses to G-d, and we are aware that they are the senses of the Shechinah, then we elevate all of the five levels.

For example, you should contemplate that you are elevating all of your thoughts and speech of today through your Torah study and prayer.

Similarly with sight, movement, and hearing – you are elevating the physical to the spiritual.
(Perhaps this means that the spiritual things you see and do elevate the mundane.)

One who is not aware of this destroys all their seeing, hearing, actions etc.

{We must resolve to us our five senses only for good.}

Consider yourself like an Angel (lit. “A Heavenly Being”) and then the matters of man will not matter to you.

This entire world is like a tiny mustard seed relative to the universe above it. May it make no difference to you if people love or hate you, as their love or hate is nothing.

Likewise, may the filthy desires of your serpent body be meaningless to you.

{See yourself as a Heavenly Being so you feel not embarrassed by foolish scoffers – and allow not the fact your serpent skin body has a lust or unhealthy desires to be considered by you as if you have it…}

A great principle of the Baal Shem Tov is Hishtavus – equanimity / serenity.

May it be equal (namely the same) to you whether people think you know all of the Torah or none of it!

The way to achieve this is to constantly be connected to G-d. When you are constantly preoccupied with whether you are currently connected to G-d or not, you have no time for petty concerns.

{By focusing if you are or are not currently staying connected to the Divine (through your thoughts, speech and actions) you will eliminate foolish thoughts.}

There is a famous verse, “I place G-d before me constantly.”

The word “I place,” / “Shivisy” also is related to the word “hishtavus” which roughly translates as “equanimity / serenity.”

In other words, consider all things as being equal.

This is an awesome level, whereby “I serve G-d, but what occurs to me, whether it feels good or bad, I still consider to be good – for everything comes from G-d, and is ultimately good.”

Similarly, we must dedicate our lives to G-d, but not necessarily in the way we think – a person may wish to attach their mind to G-d (“miyached-yechudim”) and G-d orchestrates that instead one must “meet and greet people.” One should not feel saddened by this, rather understand that this is one of the ways G-d wishes to be served!

{In other words be open to the many ways G-d wishes for you to do good – don’t get stuck…}

The Baal Shem Tov says that every single Jew, even the simplest, can and must become a servant of G-d (“Oived” meaning one who works on serving G-d).

When one is busy serving G-d constantly, there is no time for boasting or other negative desires.

{By being busy serving G-d we automatically prevent bad behavior.}

Pretend you are not living on this planet, so why would it matter to you what people say!

{See #635}

A person who repeatedly sins becomes so enamored by their sin that they need to come to the realization that they are sinning! (This is a perquisite to repenting.)

{There is an important lesson here for often we see a group or large group of people behaving in a manner that as they have become accustomed to such behavior they consider it normal, while in actual fact it may very well be horrific.}

Always connect your thinking to the Shechinah.

Only desire Her love – that She attach Herself to you!

Always say to yourself, “When will I be so fortune that the light of the Shechinah in me shall dwell.”

The Shechinah is called Yaakov.

The two jesters who will inherit the world to come (mentioned in the Talmud) had a mission to connect everyone and their lives with the Shechinah.

They did this by first connecting to the person, however if someone was morose hence difficult to connect to, they would first tell them jokes.

Note 159.
The two jesters would elevate everything from below to above.

Sometimes the spark of the Shechinah which is in man expands and speaks, and as such it appears as if the person isn’t speaking.

The opposite of this occurs when someone has lost their mind. (Their emotions, not intelligence speak.)

One should try to not look at physically beautiful things, and especially not gaze upon beautiful women.

When one looks for their selfish lust (pleasure), then through this gaze a person is serving themselves (their animal soul) and this is like worshiping an idol.

G-d-forbid this thought can lead to a seminal emission at night which adds power to the dark side, and it becomes impregnated from him.

If one does so prior to conceiving a son, his son will have his source in their power.

This is similar to what the Arizal wrote: “Why it is necessary to honor the older brother? For he is like the branch from the father’s ‘trunk.’” This branch itself then has another branch protruding from it.

Similarly, the younger brother grows from his older brother’s energy.

As such, if one gives their energy first to the kelipa, their son’s energy stems from that. The main power then is in the kelipa, the child is merely an offshoot.

The proper approach to something beautiful that one sees, such as a beautiful woman, is by thinking, “Where does this beauty stem from?” It comes from the G-dly force within her! So why should I follow after a part of the G-dly force when I can go to the root source, and the Source of all Universes where all beauty exists!?

Similarly, when one is looking at for example a beautiful bowl, one should say, “How did this bowl become so beautiful? The physical part of the bowl is not beautiful, rather its spirit is. That too is a part of G-d above.”

Likewise, when a person eats, they should consider that the taste and the sweetness of the food comes from its life-force above.

In physical matter, there is also a life-force, as we see that it continuously exists – which is only possibly if the life-force continually sustains it! So in all things there is The Divine Force.

If you see the world like this, then you are looking with your mind. Everything you look at is for the sake of G-d and you help eradicate the effect of physical attraction.

One’s thoughts during the day have a great effect on our dreams. If this is how you think throughout the day, this will be reflected in the dreams you have, and in those dreams, you will see the spirit of all the physical things you encountered.

During the day, you see the physical and realize it has a spirit, but in your dream, you can see the spirit free of its physicality. During the day, the spirit part of man is weak because it is connected to the physical body, and therefore one doesn’t see the spirit in things. At night, when the spirit of man elevates beyond the body the physical connection is severed, therefore one can now see the actual spirit.

This is how a person can come to the level of true prophecy. Regarding all prophets besides Moses it is written, “In a dream to them I spoke.” King David said, “I will see your face through righteousness – I will be satisfied in the day with your image.”

“I will see” refers to a vision that came to Him at night (which He achieved for during the day He saw how the image of everything really was from G-d.)

{It should be noted that as we approach the times of Moshiach when there is a prophecy, “Your sons and daughters will prophesize” we are being granted a level of prophecy similar to Moses that the Jewish people will receive Prophecy while conscious. (From the Rebbe)

Additionally the Baal Shem Tov is teaching us – which is particularly rife due to the media – to not fall into the trap of “how things look…” I saw in a Kabbalah Sefer (Holy-Book) whenever we look, our eyes are lying to us, for we see physical matter, when in truth everything is Divine energy.}

Be sincere (genuine).

Every Jew must believe and know that in this world there is A G-d, Who Is Great, Mighty & Awesome, and He is One, United – A Complete Oneness.

He was before anything and is the prime cause of everything!
  

And He is within the Heavens above, and the Earth below – within the time of this world, from beginning to end!

And He will Be forever and ever without end.

He created the world in the six days of creation, both generally and with all its minute details.

And He creates all of this for the Jewish people, His Holy Nation.

He created us in His world, for He envisioned us to begin with. He took us out of Egypt, brought us before Mount Sinai, and gave us the Torah of Truth.

This was all to teach us, so we may keep it and do it, and serve Him with love and fear!

However, a person must know that the main service of G-d is to serve Him in truth.

As it states in the Zohar, “There is fear,” “And there is fear.”

“There is love,” “…And there is love” (Meaning we can either do things for selfish or selfless motives.)

The principle is that every moment we must look at all of our actions, desires, deeds, and Torah and Mitzvos, to see if there is an admixture of motive for personal gain or for honor etc.

One should ensure that the only reason they serve G-d is to glorify His great and Holy name, and all one does should only be sincerely done for G-d Himself.

{The lesson from this beautiful teaching is that nothing is as important as being a straightforward, sincere, good person.}

The simple sincere service of G-d and the faith-based fulfillment of G-d’s Torah and Mitzvos that the pious unlearned Jews practice, is a container (vehicle) which draws within it the pure truthfulness of G-d.

{As we know, G-d is uncomplicated, straightforward truth hence those who serve Him truthfully, humbly and sincerely are deeply connected to His truth.}

The truth is, the greatest Jew must learn from the humblest – for that (namely humility) is the only real true quality.

When you study or even speak regular (mundane) words, consider the emotion you are engaging with.

(There are seven possibilities)
Chesed -Love
Fear
Compassion
Power (Winning)
Acknowledging (Gratitude)
Connection
Dominion (Authority)

Connect yourself to the emotion.

A person must ensure that their speech has action.

In other words, speech must go through seven levels – first Binah, that you must think of what to say.

Then it must go through Chessed / love, and Gevurah / fear, then though Tifferes. (When a person desires the words to be complete, then the letters combine / form.) And then it appears good to say these words.

Then one must (Netzach) conquer the other words that wish to intrude, and instead speak the words one needs.
And then one needs Hod, and then Yesod. When one’s thought is attached to his speech, it is called Yesod – which is the connection of thought to speech.

And then it comes through the mouth, which is called Malchus.

This is the lowest level – a person must be on the level that his speech is called “action.”

The speech of a Jew is sort of the realm of speech that gives life to the world – and the thoughts of the Jewish people make up the realm of thought.

{This teaches us how careful we must be with our words and thoughts, as they filter up to Heaven and then back down, and cause cosmic effects!}

Why is the Shechinah in Galus (exile)?

For “G-d’s words created Heaven.”

(Words are “source code” of creation / matter.) One must use all their words for the sake of G-d.

It is necessary to rouse the speech through which G-d made the world, so that this (namely His) speech should spread to all the universes.

However, now through our many sins, people speak about physical pleasures, and even the words used in Torah and Prayer are filled with distracting thoughts and ulterior motives – and therefore the speech is in Exile.

The Baal Shem Tov said: Why is the Shechinah in Galus/Exile?

For all words come from her – as such words should be used for serving G-d and instead we use them for physicality, pleasure, and lies.

One must feel sorry for the Shechinah, for instead of using words for G-d, we use them for physicality.

The Baal Shem Tov said, “At times when I attach my thoughts Heavenward, I allow my speech to say whatever it says and thereby connect everyone’s speech to Heaven, for everything has a source in Heaven. And at times when I am in the midst of people who are just schmoozing, I attach myself properly to G-d, and then I elevate all their speaking.”

There are two types of speech: the speech in Torah and Mitzvos, and the speech in making a living and drawing someone close in order to inspire them.

This is to elevate the entire world.

Even when talking to a friend one can elevate all of the mundane speech through realizing that your soul is listening (for ultimately the ears transmit the information to the brain which transmits it to the soul / spirit) and the soul is literally G-d. Now have in mind to connect all these words to G-d.

It is known from the Baal Shem Tov that when we speak, our life-force exits.

But when we speak Holy things such as Torah and prayer, you get a new energy (that enters) – similar to Ratzu Vshuv.

Just as a parable is the container of a wisdom, similarly speech contains thought.

However when thought (thinking) is disconnected from speech (rambling…) this shatters the container, for the true life of it (namely intelligence) is missing.

The more spiritual a person is, the more they can see the light and life-force of the letters; and then one can place oneself within these letters that come from G-d.

We must have mercy on the Shechinah – for when we are disconnected from G-d in our speech, we separate.

(For speech comes from the Shechinah – it is like separating a child from her parent.) Normally when speaking one should have a fear of G-d, for the world of speech is the world of fear.

Think before you speak!

When a person speaks (words of Torah or words of wisdom) with reverence for G-d – every word said causes a big impact in Heaven.

There are Tzaddikim who sometimes say mundane words – as we are taught, “The mundane words of the Sages can be studied.”

These words make a big impact and contribute much benefit to G-d (for G-d wishes for the side of light to win).

We bring Moshiach by ensuring that all we do is first thought through.

The verse states that “G-d fills the entire world,” this means everything we say, do, or even any movement is from His ability (energy).
It is impossible for us to do or say anything without Him.

When we say positive words and this is connected as well to our thoughts (beliefs) this connects the universe of (Divine speech) with the universe of Divine thought, and manifests what we say.

{Unfortunately the same is true in the opposite… as such a person must be very careful to think and speak well, and so it will manifest.}

The Baal Shem Tov gives a beautiful example of a person who comes to a store and is given a taste of all the delicacies – he is then told “Purchase! For here we give nothing for free.”

Initially, G-d gives us a taste of spirituality.

INITIATION

First G-d gives one great delight in Divine service, for one needs to know what to seek.

But then this is taken away, for one can hardly be rewarded for being led by the bridle.

There is also the example of a father who continually draws his son close by holding out his hands, but then withdraws them, in order for the son to learn how to walk on his own. Similarly, eventually we can achieve a delight in G-d, which is the purpose of service of G-d – and this delight is even greater than what was initially shown.

{We may initially be granted spiritual delight which is subsequently removed, so we can learn how to independently grow and generate a deeper delight.}

The harder your beginning(s), the greater your end(s)!  

{Don’t be afraid of slow beginnings for they are a great sign!}


668A. Courage

Sometimes one must show arrogance for the sake of G-d as our Sages teach, “A Talmid Chocham (Torah Sage) must have an eighth of an eight1/8^th of arrogance (1/64^th).”

However one must be super-careful to simultaneously feel very humble. Tell yourself “In truth, I am actually very low – and the only reason I am acting arrogant is for G-d. As for myself I don’t need any arrogance, for I am but a worm and not a man – so why would I need honor?”

What is the meaning of what Hillel said to the convert, “That which you want do not want another to do to you, don’t do to them.” The Tzaddik often must descend (from their spiritual high) to help those in a spiritual low.

This convert said: “I wish to study the Torah while standing on one foot.” In other words that “I won’t need to descend (and help others”). Hence the reply, “That which you wish another to not do to you, don’t do them;” for if you were on a low level you certainly would wish for someone to come elevate you.

When we do Teshuvah – turn our life around – we must do so step by step (gradually) otherwise it dies (fizzles).

When one begins serving G-d, don’t be too pedantic about all the details, for this is a trick of the Yetzer Hara to cause the person fear and sadness – to cause worry that you are not serving properly.

Sadness is a tremendous block in serving G-d.

Even if you slip up and do a sin, do not be sad – just repent and trust that G-d has forgiven you.

And even if you know for certain you are failing in something, do not let this worry you.

Rather, know that G-d sees all hearts and intentions, and knows you wish to serve Him to the best of your ability.

Strengthen yourself to love G-d.

It states, “A time to do for G-d, violate the Torah,” for sometimes there is a Mitzvah that has a little Aviera (sin) in it – do not allow the Yetzer Hara to get you to not do the Mitzvah!

Tell the Yetzer Hara, “My intention in doing this Mitzvah is not to G-d-forbid anger G-d nor for my personal honor. (In fact if I thought that G-d doesn’t want me to do this I wouldn’t.) My intention is I desire to make G-d happy.”

Through this declaration the Yetzer Hara will leave you.

At the same time discern if you should or shouldn’t be doing this Mitzvah.

Each one of these matters is a great and precious principle.
 

Just as a relationship necessitates constant connection and separation, for if someone is always close we lose the closeness, but when we separate, as in the line, “absence makes the heart grow fonder,” this leads later to greater closeness… Similarly in our connection to G-d. (This is similar to the concept of ratzu vshuv. And the Baal Shem Tov uses the example of a dance in which people pulsate in and out of the circle.

For in order to achieve the next level – one must go away from the current.)    

{Never feel bad over “losing spirituality,” for in fact you’re being led to a higher / deeper dimension, connection.}

Only when you think about what you are thinking, do you know what you are thinking!

One must connect (be meyached) G-d / Hashem to the Shechinah, which occurs when you connect your thoughts to your deeds.

{In other words act with forethought.}

Thinking protects speech, for when you think, you can ensure the words you say, are the words you choose.

When a negative or lustful thought comes to you – be afraid (as this is from evil…) and if you are afraid, you transform the negative to positive and eliminate the evil.

Whatever you are thinking about is where you actually are.

If we think negatively we place our thoughts into negativity – as such we are distancing ourselves from the infinite sweet goodness of G-d.

Whatever or wherever or you think about, you place yourself there, as thought is a complete Being (reality.
So we must engage in positive loving thoughts, as this is what we are manifesting.)

Every thought comes from one of seven categories – Love, Fear, Beauty, Victory, Sensitivity, Morality, and Humility. (As we know, there are seven emotions and emotions cause thoughts.) And in every emotion there is a positive and a negative (for example positive vs. negative loves, positive vs. negative fears, positive vs. negative victories).

If we think a thought of negative (emotions / desires) we add life force to the seven (evil) nations (the side of darkness).

If you receive a thought – check what is the emotion behind it, and if it is negative (or selfish etc.) say to yourself “How low have I fallen! to take Divinity – the holy realm of thought – and sink it into the realm of excrement?!” (For the negative emotions are like the excrement of the positive.)

In this way you will separate the negative emotion – and it will fall off – and return the thought to its pristine state.

Reflect, “If I can love this foolish pleasure, how much infinitely more so must I love my dear beloved G-d?!”

Regarding bad thoughts and how to elevate and fix them, so that the bad will dissipate:

If one doesn’t know how to do this with each particular (as every thought has a specific emotion etc.) then one should know that within everything that exists, are the two Divine names of Yud-Hei-Vov-Hei and Adnay.

{By understanding that G-d is the essence of all – this can elevate all.}

Always remain connected to G-d, even when you are in a constricted (“not feeling it”) state; for like a coal, as long as there is a single spark, it can then fan into a flame.

One who truly wishes to become a servant of G-d must clear their mind from foolish nonsensical thoughts. (Certainly not to be exposed to media ED.)

Your pleasure must be in spiritual – not physical, matters.

If you do this, the spirituality within food will energize you.  

A person who speaks without thinking is as guilty as the sin of one who emits wasteful semen (as is known, the thought one has during intimacy effects the child, and if one thinks “foreign” thoughts, this created a “foreign” child).

The goal is to connect your thoughts to your actions.

When you do this you connect Hashem and His Shechinah (thoughts are the level of Haveyah, and action is the level of Adnai).

By guarding our thoughts from nonsensical distracting ones, we guard ourselves from the enemy within – making space for the Divine / Shechinah to be within us.  

{When you see a distracting thought – or even worse, a bad one, divert your mind to Torah or a positive thought!}

The Baal Shem Tov was asked, “What is the main service of G-d? Particularly as it used to be that people would fast weekly, but you have said that one who does this will need to give a soul–reckoning?” (In other words this is incorrect.)

He answered, “The purpose of serving G-d is to evoke within ourselves three things:
The love of G-d;
The love of our fellow Jew,
and the love of Torah –
that’s all!”