46 One needs to ascend level by level – first to the first of the seven heavens, second and so forth – however when one is properly connected during prayer (having started out properly) one can go up all seven heavens simultaneously – and when you go up level to level – when you come to the first heaven, you need to be cognizant a. that you shouldn’t fall b. that you should ascend – and then when you are there properly (the world of Assiyah) you should ascend to the world of angels (Yetzirah) and then to the world of the throne (Beriah) and then to the world of Atzilus (Divinity) and in that world you should connect to God – and when you seek to ascend – first you should envision the image of a man, and then the image of dogs – for the Kelipah always try to prevent and one must strengthen oneself and not fear – – and sometimes one can speak above without one’s body – that one ascends and there is no cognizant feeling in the body – all he sees is the supernal world, the angels etc. – and when he reaches the world of Atzilus it is a very spiritual sublime realm – and there he can see the future and sometimes in the lower world he can know the future through the heavenly announcements (about what shall occur.)
47 One should begin prayer in the realm of Assiyah and ascend to the realm of angels, the realm of throne and then the realm of Atzilus, like a person who is traversing in his mind rooms – however when one goes high one must be very careful to hold the thought and not fall – if one seeks to do this when one isn’t praying, one should make sure no-one is in the home, for even the twittering of birds can disturb.
48 When one seeks to attach – first begin in the world of Assiyah, then go higher then to the world of angels, then to the world of throne, then to the world of Atzilus – one should be careful to keep his thoughts there (so as not to fall) and in the higher realms you should go thorugh the different spaces, as a person who traverses in his mind, rooms.
49 When one attaches oneself above sometimes it is important not to make any body movement – so the mind shouldn’t lose its attachment.
50 Because our minds are not as strong as earlier generations, we cannot create all the bodily restrictions (to maintain the Diveikus attachments.)
51 The Baal Shem Tov said that when he was in a state of attachment – and a thought came to him, he could presume this was Ruach Hakodesh (the Divine spirit.)
Also he said that from the Torah he studied during the day, he could tell when opportunities came his way (or Mitzvos) whether he should or shouldn’t engage.
If a person doesn’t connect to God (treat God callously) then his life is also treated “happenstance” he doesn’t know where to go/do, nor do the sparks of Divinity trapped in the food he needs to elevate through eating are sent his way.
Note 40 When the spark (spirt) of the Shechina descends into man then man speaks, but it is not him speaking – the opposite of this is by someone who has lost his mind.
52 When one attaches oneself in a higher realm and has no deviating thought -and then he gets a thought like a prophecy – certainly what he sees (or thinks) shall occur – and this thought comes due to the heavenly announcements on all things – and sometimes he can hear like a voice speaking – for the voice of God is connecting in his prayer and voice of Torah – and he can hear like a voice saying the future.
53 When you give your thoughts to God, that God should send you the thoughts of what you should do – like it says “place upon God your package” and one seeks words of Chassidus, then presumable when he’s thinking, comes from God.
54 There are Tzaddikim who rejoice in their ability to make God happy.
55 “I asked the Baal Shem Tov who I saw in a dream – why is it when I first began the Chassidic path I felt such great growth and now it feels like every day is the same – so he replied this is like a child who goes to school and begins to study Chumash – eventually he starts to learn deeper teachings – now when he begins, every day is like an entirely new story, but now it would seems his progress is very limited, while in actual fact before when he was dealing with simple stuff his progress was little and today dealing with complex it is very great.
57 The moment (Visartem Va-avadtem Elohim Acheirim) we deviate from serving God, it is like serving idols, nonetheless our sages say – if we don’t sin, this too is considered a Mitzvah.
58 Holiness is ultimately humility and low self-evaluation and this is what it states – that even a drop of arrogance poisons.
59 Often the Baal Shem Tov tuaght that one must be continually aware (and leaveung this awareness is the biggening state like idolatry) that every single thought, speach and action one has, comes from God – and without God, all of it is impossible.
61 Once the Baal Shem Tov was in synagogue and all the people were praying dearly for rain – as the season had been dry – and 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.
62 The Baal Shem Tov taught a person must always be with a clear head.
63. Always remain connected to God through remaining connected to the letters of the Torah – even when speaking with others – realize that the sound of the letters are all offshoots of the 22 Hebrew Holy letters.
64. Just as God is compassionate so should you – how does God come to think about us – for we are bodies of gross (albeit minute) material – this is because we are compassionate (so God “reflects.”)
65 God is a giver – without any expectation – so too, you must.
66 The main ones who can fix (create) Baalie Teshuva are The Tzaddikim – heads of the generation.
Note 50 The Tzaddikim fix up all the souls of their generation.
67 The main rectification of sins is through the Tzaddikim of the generation which is why only through the forefathers was Adam’s sin rectified.
68 The Tzaadikim even while they are alive in this world can elevate people out of hell.
69 The Ali-yois elevation (transformations) all occur through the Torah and prayer of the Tzaddik of the generation but there are some people who can only be elevated if the Tzaddik speaks to them – even seemingly mundane.
70 There are connections (Yechudim) that are create both through the speech of Torah – as well as the speech – mundane speach one speaks – through this one can elevate another (for all contain the 22 Holy letters.)
71 A person can also elevate another through listening by understanding that it is the soul – which is part of God, that is listening.
72. if one has something in common with the other – even in a single trait, then one can (on a soul level) connect and elevate them.
73. Without attaching oneself to the Tzaddik(im) of the generation, the world cannot sustain.
74. By attaching oneself to a Tzaddik he elevates your soul.
75 The Baal Shem Tov said whoever drinks from his table (his wellspring of Chassidus) they will be protected from lust (addictions) and this also effect the future conduct, namely that oneseld and home will go in the good way.
76 The main thing is to connect to the Tzaddik for through him – through seeing his face one’s own character is improved greatly – similarly by giving to the Tzaddik discretionary fund – and all one lack the Tzaddik elevateds– and also the Tzaddik elevates all of ones prayers – for God longs for the prayers of the Tzaddik – an example of this is a villager who wished to come speak to the king – but the king didn’t have time for his long winded request – so asked one of the minister who understood how to request – to ask for him.
1 “See I place before you life and death” – in the Torah there is life when you are attached to the inner dimension, not just what is pleasurable.
2. “Love restricts the flesh” – love of God… also it means that it causes a sweeting of the anger.
6 People who are involved in foolish pursuits instead of seeing goodness in those involved in holiness see ugliness.
8 “You should surely open you hand to the poor” – when one gives to the poor this causes a Divine union – for the coin is “Yud” your five fingers is “hei” the stretching of your hand outward “vov” – and his receiving in his hand is “hei” – when this is the order this is the Divine name – but if the poor person first stick out his hand it is not the correct way – we must first find and give (and then God likewise.)
9. it states – whoever “splurges” on charity should not give more than 20% explains the Baal Shem Tov – this word Mivazvez is referring to someone who is cheap – so for him it is difficult – but one who desires to give more NP!
10. The Baal Shem Tov was asked why he gives more than 20% to charity for it is known, one should not give more than 20% – so he explained this refers to one who finds diffucult – but he enjoys.
11 The Baal Shem Tov explains the idea of not giving more then 20%, only refers to someone who fears, but someone who is trustworthy that God will repay him – by all means!
12 All Mitzvos if you don’t do it for the sake of God, better (perhaps) if it wasn’t – however with charity, though it is better altruistically, the bottom line is someone has food.
13 Whatever we do below – kind or God-forbid cruel we cause that a similar reaction from above – hence when we are generous.
14 The Gemarah says he who wishes to reiceive should do so as Elisha, but he who wishes not to, should do so as Shmuel – the Gemarah teaches us that the person who gets another to give is greater than the person that gives = a poor person who receives it with this intention (that he is bestowing on others a great Mitzvah) in fact one can cause that many give (to them__in one day (whereas in terms of the giver, the amount shall be limited) as such, a person who wishes to receive should do so as Elishah who only received from righteous people, whereas Shmuel wished not to receive from anybody.
15. If you cannot financially help someone you should at least give them recommendation(s)
Note 6 Whoever wishes to take should do so as Elisha – explains the Baal Shem Tov, the Shunamite woman who made for him an attic room with a bed, table etc. did so only in return (for the blessing and benefit he gave her.)
The Baal Shem Tov says we do not give others a present a knife.
1. “Place Shoftim Vishoitrim (Gaurds and watchmen) in all your gateways” – this means place love and fear of God in all your thoughts – as thoughts are referred to as gateways.)
2. All vitality (energy, blessings) comes in two dimensions – it comes in an expansiveness from above, but then for it to descend below – it must go through Tzimtzum, a contraction.
3. The Baal Shem Tov explained, that the Taz and Shach (commentaries on Shulchan Aruch) are the final Poiskim (Halachic deciders) hence one should not go against their rulings – – one may be more strict, but not less so, unless one follows a true logic – in other words, where they too would agree to the Kula (leniency…) nonetheless, one of course should never look askance at the Holy Rabbis written after the Shach and Taz – as they too have been universally (in the Jewish world) accepted and therefore – within them the Divine spirit (Ruach Hakodesh ) resides.
4. All the Seforim – Holy Books written until the Maharsha – including the Maharsha, were written with the Divine spirit – and because it was written with the Divine Spirit it is literally Torah.
5. The Baal Shem Tov greatly praised the holiness of the Maharsha, to the extent he said – “if the world knew his holiness, they would lick the dirt under his feet.”
6. In the Beginning of the Rabbi (career of Rabbi Yechezkel Landae (the Nodah Beyehudah) the Baal Shem Tov said that in Heaven they announced – “protect (or be protective from) Yichezkal and his Torah.”)
Note 1 Many times the Baal Shem Tov stayed by the Nodah Beyehudah who was very careful to do Hachnasas Oirchim and would serve the Baal Shem Tov tea etc. but when the Baal Shem Tov realized this deducted from his Torah study time – he stopped.
7. The Baal Shem Tov said that the Nodah Beyehudah had a Neshma that had never come to earth and was stored in the hidden treasure-house.
8. When God told Shmuel the prophet to anoint King David he said – “but how can I go, as Shaul will hear and kill me?…” – how would Shaul know? – The answer is the king is the heart of the people, and therefore (when He is a Tzaddik) he is aware of the happenings of his “body” – however once King David would be anointed, then he did not fear, as now the “heart” would be King David’s.
10. “Be complete with God your Lord” explains the Baal Shem Tov – this means, always be complete with your inner heart.
Note 4 A Jew’s heart must always be aflame.
11 The outer fears – anxieties or issues from this world and the outer loves, lust for things of this world – are only there, as the example, that Baal Shem Tov gives – imagine somebody who the King is going to punish, and the Messenger to deliver the message comes – and as he identifies with the King, he’s angry – and the person is afraid of the Messenger, whereas the person can just go to the King and change the King’s mind – and similarly, if there is a pleasure, this is like a Messenger coming from the King with the good tidings – and a person should go running and rejoice with the King.
12 A person who studies Torah, must always bear in mind…. that the Torah is Divine.
13. There are two people – one who walks in total darkness – the other who knows what is right, but occasionally falls… such a person, when he strengthens his Yetzer Tov on his Yetzer Hara, in fact the light that comes from him is redoubled.
1. The Baal Shem Tov teaches that from the Yetzer Hara itself, who is so careful to always stand to do her mission to seduce the Jew away from God – we learn how important it is, for us to do our mission, to always listen to God.
Note 1 From the tremendous evil passion of Haman, we can tell how much the positive passion of Mordechai should be.
4. “When you go to war against your enemy, and you see amongst the captives a beautiful woman…” this is an example of the Shechina which may be captive, and when God gives in your hand the Yetzer Hara, so your desire should be to redeem her from her captivity – and take her as your wife.
5. “When you go to war against your enemy, and you see amongst the captives a beautiful woman… And you should remove her captive garments…” The Holy Letters (for all letters emanate from the 22 Hebrew Holy Letters) descend into foreign thoughts – but if you remove their garments (the lust etc. they are cloaked in) and then the Infinite Radiance will shine.
7. The inner essence of every Sin, which is a desire for some sort of pleasure – is really God – which is the Inner essence of everything – so when we do Teshuva – we return our desire to God… we remove the Kelipah.
9. The reason there is a silent Alef in the word Chet – is because the wicked person who is sinning, forgets about God.
11. When a person sins with wasting semen, the first time this causes his Nefesh to depart – the second time his Ruach – third time his Neshamah – the Kelipah surrounds him and he cannot accept any rebuke – which causes God-forbid spiritual death – however if there is a day of purity – then the person is able to receive.
12. Sometimes a Tzaddik – when he is young, may have at night during sleep a seminal emission – why would God do this? Because maybe it was judged upon him, from a evil spark, death – this was a prevention – for to the Tzaddik, this is like a death – and this is when one says the Shema with concentration, this can destroy negative energy produced by a seminal emission – for only when it is together with one’s wife – is it Kosher.
13. The Baal Shem Tov said a person should not worry from having a seminal discharge at night during sleep – if it was not preceded by any thoughts – for this is done as the punishment of death was upon the person, and this took its place.
Note 15 A person must gather all his energies and abilities to do the will of God, for example to not transgress – when a person does this, then the Yetzer Hara cannot beat him, for if he is willing to give his life, than nothing is more precious than life (as the Yetzer Hara must somehow offer a seduction.)
18. “When you make a vow (to offer a sacrifice) to God, you shall not delay its implementation” when you make a vow to God, then He will enable!
19 The Baal Shem Tov teaches, the reason at the engagement we use a clay plate to break, and at the wedding a glass, because just as the clay, once its broken there is no way to fix it (from a state of impurity…?) but the glass can be – similarly for the engagement, it cannot to be broken, but the marriage, through a divorce can.
20. The Baal Shem Tov said that when the heavenly announcement is made “the daughter of so and so, to so and so” (forty days before conception, this announcement in heaven is made…) then many false matches try to take its place – which its no so easy to rid oneself… – therefore sometimes they get spoken about, other times even engagements come – which need to be broken etc.
21 The Baal Shem Tov explains the reason why it’s permitted to exaggerate when it comes to Shidduchim – because as we know, to make a Shidduch is as difficult as splitting the sea – so one must give the Samech Mem something.
22 This world is compared to a wedding – as is known, that there are many difficulties to get there – similarly, the entire world is just like the wedding, where the main goal is the word “Li” “to me…” – “to God” too.
23 A way to rectify the sin of wasting semen, is through both giving charity and tears.
25. The main Mitzvah to destroy Amalek is to destroy the Minister above which is called “arrogant spirit” – as is brought in the Zohar many places – and then Amalek below is destroyed.