- The Baal Shem Tov has a beautiful example on the story that God showed Moses a half shekel made of fire and said, “This is what you should give (as a donation” – the obvious question… why did He show him a coin made out 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.
- The 11 Samimanim (incense spaces) 10 correspond to the ten positive energies that give life to the Kelipah – but there is one Livoina, which is an oir Makif (an encompassing light) so it is infinitely pure.
- One who serves God seeking honor, such a person their soul gets cut off.
- When we recall on Shabbos that after Shabbos our extra soul will depart, we increase (through the extra focus) our Shabbos Joy.
- We know Moshe Rabeinu was the most humble person – considering that all the Jewish souls came from his, how… – but this is the very reason – for when a Tzaddik has an inspirational drive, this causes all people to have an inspirational drive (and depending on how much..) now if G-d forbid the Tzaddik slips (even but in a thought) this can cause the wicked person to actually commit a sin – so instead of seeing the sins of some Jews as their problems, he would see it as his own.
Note 8 Because all Jews are included in the Tzaddik of the generation – when he sees something wrong in another, he must erase the sin within himself, and this will cause that will be erased in everyone.
The Tzaddik should spread the great sweet light in his soul to his generation that they too will feel.
Moses Felt that maybe the sin of the generation was due to him (see above) therefore Hashem said it is due to them (see next.)
9. Sometimes it can be a small sin of the head of the generation that causes the sins of the generation (for to the wicked… his minor thought becomes an action,) and sometimes it can be the reverse.
12 Moses and Aharon had self-sacrifice for the Jewish people, as the story of the golden calf.
15. Just as a person who is standing over a body of water, his shadow on it is quite large… as he bends, the shadow becomes small, until if he places his nose to the water, the face reflecting him is exactly his (size) similar when a person is in a relationship with another person, if you act big, the other does – but the humbler you are, so is the other – the same thing applies in our relationship with God – this is why it states – as Mosses was the humblest person, that God spoke to him face to face.
16. Whatever a person understands of Godliness, this is the level of Malchus, but beyond that it is impossible.
17. Everything we can see is the level of Malchus – but beyond Malchus there is much and there is even infinitely beyond that.
18. “I will rest where I choose.”
We will understand this based on what is written in the Zohar – a word spoken without love and reverence for God, flies (soars) not above.
In other words, sound and speech are corresponding to male and female, which is the vov and hei of God’s name, Yud-Hei-Vov-Hei – but if one utters words (of holiness) without reverence and love (which is the father and mother) – Yud Hei of the name – one causes God-forbid a separation.
Especially as the entire purpose of prayer and study is in order to elevate the words to their source – from below reaching above –
For just as in the beginning, the world was made with 22 letters of Torah – and from there emanated the effulgence and existence of the lower world (from above to below) similarly a person must elevate his speech from below to above – to their source.
This means, when a person connects his speech with the speech, and voice with the voice, and breath with the breath, and thought with the Supernal thought – which is the four letters of God’s name, Yud-Hai-Vov-Hei as is known.
And if a person does this – all his speech soars above to the source, and through this he causes that these words come before God, and God looks at them.
And therefore his prayers are answered. For when God peers, this is like giving above (to below.)
And when God peers, this causes the existence of all the worlds.
From above, there is no time or hours, for in one second, the sustenance comes from the higher “well,” which continuously flows, and its pathways are goodness/kindness, to give positivity to His creations – only the receiver must be worthy (of receiving.)
And if one studies Torah or prays in this way – one becomes like a pipeline from the well above, which brings great sustenance to him and the entire world.
So in this way, God resides.
19. The thirteen attributes of Mercy begin Havayeh, Havayeh (the Yud-Hei-Vov-Hei names of G-d) E-l Rachum Vchanun…
E-l is the first attribute of the thirteen – these two Havayehs are not included in the thirteen – as is known, that the infinite light of Havayeh is so great that the lower world cannot contain it, but through an intermediary (agent) therefore the first attribute is E-l.
Another time the Baal Shem Tov taught – that the two Havayes mentioned at the beginning – the first hints to the higher Havayeh, and the second is Havayeh as it descends to become the Creator (or creative force) – therefore the first attribute is E-l, for the Alef also spells Peleh (E-l is made of two letters Alef and Lamed) this means that the higher word is beyond the perception of the lower, and then from there comes a desire of the lower world (so inherently there is no correlation – it is a choice of God.)
20. The first attribute of the thirteen principles of mercy, E-l, corresponds to the first of the thirteen ways the Torah is deduced – kal-vchomer.
21. When you have compassion you place your thought into the person whom you have compassion on, and therefore you and them are equal.
22. There are two types of kind people, one is when someone sees someone in need, say hungry, they invite them and feed them – the other like Abraham has such a strong desire to help that when he doesn’t find someone to help… feels pain.
Note 13 As a father minds not when their son (baby) holds onto their beard and pulls (as babies love..) in fact enjoys – so too God descends to our “petty” prayers.
23. The three primary attributes of Chessed, Gevurah and Tifferes spread from the highest heights to the lowest depths – Chessed (love) in the space of holiness is pleasure, when this attribute descends to the lowest, it becomes sexual predilection – this is the meaning, there is nothing higher than spiritual pleasure and lower than physical – and the attribute of Tifferes, when it comes below, is the attribute of arrogance and the attribute of Gevurah below is anger and idolatry – this is like a flame connected to the coal – like a chain interlinked, but below without discernment (the energy falls into stupidity.)
As our sages say, the wicked have weak minds, but above one discerns that he should place his pleasure in the higher pleasure of Godliness and not in filth – and the level of Teshuvah is acquiring this discernment.
24. The verse states (this is with additions from Note 17) “Let the wise person not praise himself with his wisdom, nor the rich man with his riches, nor the strong person with his strength, but in this should they praise themselves – knowledge of Me.”
These three attributes of wise, strong and rich, relate to the three pillars of which, the entire world is created (and energized by) namely Chessed (love) Gevurah (strength) and Tifferes (beauty) – so the meaning of this is, that depending on which of these attributes dominates Above: Love, Strictness, or Beauty is the energy that is felt below – now the righteous person will use this energy for the good, such as dedicating his passion to God, while the wicked to selfish pursuits; and the same holds true with strictness / fear – while the wise person returns to God in prayer and sweetens the judgment (causing things to become loving – kind again..) the selfish person now lives in fear (of loss etc.)
Finally beauty/ boasting can be seeing God’s grandeur, or one’s own.
25. When Adam first sinned, God brought him another sin, so he could withstand it and then repent and be forgiven for the first – however the Satan worked hard on cajoling him – then this happened a third time – after the third time, he had put his nefesh ruach neshama (manifest soul – not essence which is unconditionally pure) into the dark side – and only by fully uprooting the desire to follow your desires and returning faithfully to God, can atonement occur.
29. When a person does a Mitzvah, they so to say fix the 248 Limbs of the King – they complete the Shechina, and if God-forbid they sin, they lower the Shechina, until they do Teshuva.
“And your cattle, you will remember” this hints to teshuva – 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 male, which is compassion – and one subdues the animalistic drive and breaks their animalistic impulses – and elevates all essential drive to/for God – and this is the explanation “And all your cattle you will remember.”
30 The Baal Shem Tov says, there is tilling planting and harvesting – the three days leading to Shabbos, wed. Thurs. Fri. – these days are the days of doing everything to prepare oneself spiritually for Shabbos – the lofty spiritual prayers of Shabbos (which are a result of the preparations) then bear fruit, and draw down Divine illumination that one reaps during the next three days – and in this way, a continuous spiritual cycle of wed. thur. fri. with Shabbos in-between them (the next three) ensues.