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6 New Baal Shem Tov Teachings

153 A wise person realizes that the pain they have is the pain of the Shechina and as they pray for the Shechina, their pain also is healed.

154. The Tzaddikim by seeing what they lack, they understand what the Shechina lacks, and pray for the Shechina.

Note 150 Even if a Jew who has evil in him is suffering, this causes God to suffer! for God created the world as a Giver – who loves to bestow. – So when praying, we pray for the pain of God – furthermore this was the way of Nachum Ish Gam Zu (who for every negative would say “this too is for the good”) for by so doing he would through faith, extract the goodness from the negative, and so it would become.

156 The Baal Shem Tov says, we must pray for our enemies as they are the spirit of the Tzaddik (who is being harassed) in a separate incarnation- and through praying for them, the harshness is sweetened at its source – and one extracts the spirit and what is left, disintegrates automatically.

157.  ED. This may apply more for Tzaddikim – The Baal Shem Tov teaches to pray for one’s enemies and the benefit is as follows (this refers to fellow Jews who are harassing the Tzaddik) that one’s own soul has descended into the seven sefiros – his Nefesh becomes his servants and animals…  – his Ruach, his wife – and his speech which is called unity in the mouth, is also called wife – so when one speaks say lashoin hara, this creates enemies who speak negative against him – the neshomoh which is from the mind are his children, and if one sins in the mind, this causes that he has pain from his children – and in the soul this too is true, if one sins in action, this causes pain from ones servant’s and animals – and in every sefirah, one can elevate the naran (nefesh ruach neshama) however the seventh sefira (malchus) this is difficult, and for this Sefira the kelipa receive their life force – – so the enemies that one formed from bad speech – one must elevate them through the speech of Torah – but if one just casts them off, then they hate him more (as their “grobkeit” – coarseness increases) therefore the punishment of a not so good Tzaddik is the spirit (ruach) of the Tzaddik-Himself, and through this prayer, it becomes sweetened in its source – and one extracts their spirit and whatever is left automatically disintegrates.

Note 152 The Naran (nefesh ruach neshoma) of a person incarnates in the seven sefiros – – the nefesh, its light spreads into the secret of his servants and animals – and if a person does evil action, this causes that he has pain from his servant and animals – that the horses and donkeys die – and sometimes through his bad actions he causes souls to descend into the kelipah – and they incarnate into the physical, and plants – and so his animals graze there and eat that grass, and the souls that are there cause illness and death to his animals (as revenge…) and when a Tzaddik passes there, he elevates those souls – – then they leave the animals alone, and they get healed.

And if one sins in his ruach – speech – lashoin hara etc. or speaks negatively about a Jew etc. – now we know that holy speech is called a unity – and the opposite in Lashoin Hara (ED. A separation.)

So G-d forbid one who talks Lashoin Hara effects the vov … and his is a sin worse than idolatry, murder, and adultery – for the person literally spills the “blood,” the visage of his fellow – and the Shechina cannot shine – – this is a general sin and he removes all the energy and radiance that is in the Shechina – – From this, bad people come and talk bad against him and this breaks him – and the person also has problems from his wife – and in direct proportion to ones’ negative effect – so is one’s suffering – – and through his suffering the person whom he critized becomes appeased, and he forgives him (in heaven…”) and this about a Tzaddik who just happened to speak negatively about another (like accidently…) but a wicked person who indulges in malicious speech – he lives in this world peacefully, but his soul is cut off, and loses any connection to existence.

And if one sins in their Neshomoh – and the Neshomah dwells in the mind… and the person’s thoughts, which is where the semen (the source of it) comes from – so one who sins in thoughts, causes pain from his children – and in all the Sefiros and emotions, one can elevate the nara”n (nefesh, ruach, neshomoh) except for malchus, for that is where the kelipa derives, it is therefore difficult to elevate from there the holiness – for one needs great faith and to withstand many tests – and to be firm in their convictions that in every single negative experience is God with him – in other words for him – and one should believe with complete faith and trust in the name of God, and rely on his God in all matters – and in this way one handles the evil of his friends and accepts it with joy –

And the principle that 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 God – as Reb Yehuda Hachassid… that every Jew who caused you suffering and speaks evil against you becomes a Baal Teshuva, even a gentile converts… – however if one doesn’t do this, but casts them aside and causes upon them Din – they become coarse and hate him even more – and this is a punishment for a Tzaddik whose 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 God-forbid – which would cause him to fall into kelipah – so this being the truth, why should the Tzaddik cast them aside – they cause him life in this world and the next… – therefore with all his effort he must fix them – and cause them to shine his light upon them – and to 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 – and one shouldn’t be angry (and cause judgement on them, even between oneself and God) on the contrary, one should pray for them and see miracles – and the good will return to be his friends – and this is the idea of Moses, the true shepherd, and then he gave them the Torah and they became his disciples.

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Just as those who underestimate the heat of heat will be burnt from heat, those who underestimate the stupidity of stupidity will succumb to it’s stupidity – which as Einstein says is without limit – and only when the suffering is worse than the desire to live in the illusion, as we saw in the Holocaust where every nation should have killed Hitler immediately, but none got involved because the stupidity of temporary safety is too alluring for those who don’t have the courage and conviction – that without proactive effort to eliminate evil, the reverse shall occur

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10 Sayings From The Maagid

256.

In six days the world was created – the six days are the six emotions – the seventh day (malchus) receives from these emotions – though it is but a receiver nevertheless, as it is humble it contains everything.

Shabbos the receiver is the letter Zayin that has two heads – which represents both love and fear (the prerequisites for receiving.)

Now the six days of the week are “Divine emotions” – mainly love – however as God is infinite, no-one could handle (the infinite love) therefore every day is the restraining (constricting) of the love (in the specific vessel, so it can be absorbed.)

However as Shabbos is humble, it can contain the infinite.

This is why Shabbos both receives from the six days of the week, yet also blesses the six days.  

This is why Shabbos can both inspire above, as well as give below.

From all the above we realize that the giver is called Vov and the receiver Zayin.

Now when you put a line bridging the top of Vov and Zayin you get Ches – and from Ches you get all effulgence – furthermore Ches represents the attachment of the Mikabel (receiver) to the Mashpia.

When Vov and Zayin (receiver and giver) attach, this makes Echad (1 – which is the combined number of 6+7=13)

 In this unity, all light flows.

When the Jewish people (receiver) do the will of God (giver) this creates the Letter Ches from which all benefit come.

And within the Jewish people all the light pulsates.

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10 New Teachings Of The Baal Shem Tov

136. Says the Holy Baal Shem Tov when God’s left hand is pushing you away, it is so his right hand can draw you close.

137. The Baal Shem Tov taught – From the great humility in a person, a person doesn’t fulfil their service of God – they don’t realize how the entire heavenly realm, all the angels etc. above, all 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 God with great joy and trepidation – and he would be careful in every letter and movement to do and say them with great fervor (or properly ) – one should also pay heed to what King Solomon teaches, that every word of prayer and Torah, God kisses and longs for that word – if one truly integrates this belief… who would not tremble 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 God) but if a person feels “who am I to effect anything above or below??” so one goes willy-nilly after their foolish whims – but the truth is, that a person through his actions is completely attached to God, as it states “Imitate God” – and through you having compassion below, you cause compassion in all the heavenly realms.

Note 131 When a person moves even their pinky, all of heaven moves (explains Reb Mottele Tzchernobler) because all universes are within the person.

138 Just as if a person was hungry for a food which happened to be on a high shelf out of reach – so he begins to imagine eating it – but this far from satiating him, causes greater hunger – similarly the person who imagines lofty (Yechudim) mediations, that he has no grasp on.

139 Just as if God-forbid a person who is drowning and they are thrashing about in order to save themselves – no one watching would make fun – similarly the person who does funny movements in prayer (should not be mocked) as they are attempting to stave of the distracting thoughts.

140. The idea behind the prayer “Lishem Yichud… for the sake of the unity of God and his Shechina” – the idea is to bring Tiferes “pride” to Malchus – that God 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 God the heavens were created – and it says, “And you give life to them all” – and the speech of God consistently gives life to all the worlds – and when a person does a Mitzva, God takes pride in Malchus – meaning His speech, giving life to all the worlds  – and then the person brings the Malchus to God – which means God rejoices with the world of speech – and this is the unity of God and His Shechina – – that God 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 great pleasure to God – and the attribute of Malchus is within our hands – for we are the ones’ who recognize God’s kingship  – and then His kingship is complete, for there is no king without a nation – and God has great pleasure in this.

141 Two types believe in God, one believes as it is the heritage of their ancestors, there is a benefit to  this, inasmuch as this is their heritage, nothing can sway them; the other believes, as through his research he has discovered God – there is a benefit in this, that it is personal and deeper – however the liability is, as it is his mind, he likewise could be unconvinced by a fallacious argument – the ultimate is when marrying both these faiths.

142 The reason we say Hodu before and not in Pesukei Dezimrah – because the prayer corresponding to the worlds of Assiyah, Yetzira and Beriah – which corresponds to the angels called oifanim, chayois, and serafim – the lower level of angels (in Assiyah) seek to elevate – the next level that perceive more of Godliness are called Chayois  (also passionate) and the highest level in the world of Beriah are called Serafim, as their knowledge, hence longing for God is so great (Serafim from the word, like consumed by this passion)  – so too the person begins with Karbanois (the desire to reach higher) then he goes to Pesuikie Dezimra which is the Chayois (passion) however to get someone in the right frame of mind for passion, we begin with Hodu – and finally we enter into the ecstasy of Shema etc.

143. It is super important that at least for the daily twice Shema, we seek to say it with full concentration – as it states, this prevents all harm.

144 – In Shemaona Esrei when you attach yourself above you merit that you are raised ever higher in the prayer – as our sages teach, he who comes to purify himself is assisted – and through such a prayer he merits that he attaches his thoughts above – and from this he can come to an even higher level, even when he isn’t praying, namely that he should be attached above.   

145. It was God foreseeing the incredible pleasure He would get from the Jewish people  – like the chochma (the flash of intuition) which contains within it the subsequent details, pleasure (which then goes into the realm of Binah, thought (subdivisions) and through malchus creates – the vision for the instinctual pleasure.)

146. “Ein Keloikeinu” is like a book – the world of Assiyah where one cannot mistaken – “Mi Keloikeinu” is in Yetzirah that G-d-forbid one can make a mistake – “Nodeh Leloikeinu” is in the world of Beriah which is close to Atzilus so one errs not – and “Atah Hu Eloikienu” is the world of Atzilus hence speaking directly.

147. When one thinks they are close to God they are far, but one who thinks they are far, they are close.

The Baal Shem Tov gives an example of a circular stairway – that if the king is on a higher floor, when you see the king from below you are far, but as you approach the king, making a roundabout on the stairway (hence you are getting closer – but as the stairway is circular, you are facing away from the king) you are actually close.

148. The prayers daily, every day new Nitzoisois (sparks of Godliness trapped in the physical) elevate, but on Shabbos in Kesser, they all ascend (on high.)

149. Though one prays Shacharis and Musaf with great concentration on Shabbos, Mincha is prayed with far less, as the body has become weakened.

150. The Baal Shem tov was very “adamant” that we must say Boruch Ado-Nay Le-oilam, Amen Ve-amen in Maariv.  

151. Just as the bride is bedecked beautifully to lead to the union – the bride is called prayer / the Shechina – and the Tzaddik through his intense devotion (in prayer) brings the Shechinah to God.

The Tzaddik is called the fruit, and the Rasha is the fertilizer – as we know, in this world you can only get the fruit if you have fertilizer – but the point is the fruit… so too the evil is only there so the Tzaddik can extract the sparks of Godliness.

The evil causes the Tzaddik to pray from a place of constriction, which unites the Shechina with God and subsequently brings Moshiach.

152 (with note 149) A person should pray for the Shechina, for everything we lack below is a lack above, and all the great miracles the Baal Shem Tov caused from people being healed from blindness, from childlessness, from death’s door was all because he would pray for the Shechina above, which would rectify everything below.

One should see themselves as the Shechinah is praying and in this way one is attached to God.