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10 New Teachings From The Maagid

261 As God is infinite, when we call God “Rachu’m” merciful, then He constricts Himself in this emotion.

Our sages who created the Siddur – prayer-book, were aware of the necessary names, that are needed (in other words, the specific energies) hence all of the prayers (so the three daily prayers – contain these names.)

When the Tzaddik who attaches himself deeply to the letters and words – during prayer, so at that time He specifically draws down all these Divine energies.

 262 When a person is learning Torah or Davening, they should imagine that right now, they are in Gan-Eden where there is no strife nor jealousy, all is peaceful and tranquil, loving and kind – now how can a person bring Himself to such a consciousness – the answer is by acknowledging that everything is God – He fills all spaces – the fact that there are other people and things, shapes etc. these are merely expressions of God for certain purposes – this is what is alluded to that in the future there will be no eating nor drink, and that Tzaddikim will sit with the crowns on their head, and bask in the radiance of the Shechina – for though there may be a physical world, however as their consciousness will be in spiritualty (their attachment will be on high – and the physical will not disturb.)

263. A person is high energy – when a person does something, just as say someone draws a letter – so this paper had infinite potential, and now the white surrounds a very small shape – similarly whatever a person actually does, puts his soul there – if a person is attracted say to a lady or any desire, so then this desire attaches itself to his soul – now the soul desires to be attached to God so it seeks to run – therefore the wicked are filled with regret – however if a person does a Mitzvah, then the Mitzvah goes to God, and in this way the person (whose soul in the Mitzvah) is attached to God.  

264. In the beginning when God made the world through ten sayings, this was like thought – so the world wasn’t stable, but when God said the Ten Commandments (corresponding to the ten sayings) this concretized and created that the world should be eternal.

265. Moshaich will come in the merit of Yaakov – in the beginning the first emotion was love – an unconditional love – however this love being infinite would be overwhelming – so God restricted his energy into the narrow beam – then comes Yaakov (the first two are Avrohom and Yitzchok) for Tifferes (the combination (of infinite love and contraction) is the result – namely a love that can be handled.

266. Our sages teach, when there is judgment (or justice) below, there is no judgment from above – this is like a king who was noble and kind, but his servants were disloyal which evoked his anger – when the servants figured out how despicable was their behavior they changed, and this caused the king to look at them with love.

267.  

Just as if there was a teacher and disciple – however the disciple wasn’t interested, so he wasn’t understanding – and this caused the teacher to also lose interest – but then the disciple got interested, and this caused that the teacher reinvigorated his teachings even more than before – similarly when a Jew passionately prays (this evokes God.)

269.

The difference between a Tzaddik and “average” person is that whereas an average person unfortunately may see a pretty woman and as he is not continuously connected to God, he lusts – and what this means, is instead of realizing that she is an offshoot of God – for the Tzaddik when he sees beauty thinks how beautiful is the source from where this physical beauty emerged (however by seeking the physical only….)

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10 New Baal Shem Tov Teachings

97. When a person thinks negatively, they constrict themselves – for wherever a person’s thoughts are, there they are – within a narrow “bandwith” preventing the infinite blessings of God (similarly when a person thinks of physical things, he descends there.)

98. Why is the Shechina in Galus (exile?) For “With the words of God, did He create heaven” (in other words, words are source code) and one must use all their words for the sake of God – in order to arouse the speech with which God made the world – that this speech should spread to all the universes – however now through our many sins – all peoples’ speech are about physical pleasure, and even the words used in Torah and Prayer are filled with distracting thoughts or ulterior motives – and therefore the speech is in Exile.

99. The Baal Shem Tov said, why is the Shechinah in Galus? For all words come from her – and instead of using them for God, we use them for physicality, pleasure, and lies.

100. The Baal Shem Tov said, the Galus of the Shechina is that a foreign (not for God) thought, rides on the word.

101. One must feel sorry for the Shechina for instead of using words for God it is used for physicality.

102. Speech is connected to the soul, and the soul is God – so when a person uses their speech for good things, then their life force gets replenished.

104. Know a great rule that in order to say something, before it is articulated through the five verbal mechanisms (see elsewhere) it must exist within the person’s thought – for it is impossible to say something unless – even subconsciously – it was in the person’s thought.      

105. The Degel Machaneh Efraim (the grandson of the Baal Shem Tov ) said – “I heard from my grandfather (or great-grandfather) that speech is (either) 1/7th or 1/10th of thought.” (I don’t recall which.)

106. The Baal Shem Tov said “at times when I attach my thoughts heavenward, I allow my speech to say whatever it says (as it is elevated) and at times when I am in the midst of people who are schmoozing, I elevate all their speaking (through attaching myself above.”)

107. The main completion of a Tzaddik is that he never ceases to be attached to God – and even when he speaks mundane words, he does so pithily (so his attachment remains) and especially must he be attached when doing a Mitzvah (- to not be overly obsessed, and thereby loses his attachment.)