Baal Shem Tov On The Torah

A Collection of the wise teachings, sayings, inspirations of our great Master Rabbi Yisroel Baal Shem Tov


Translation of Kuntres Meiras Einayim

“Baal Shem Tov on The Torah’s Introduction”
in the form of history and stories.

1. Reb Eliezer, the father of the Baal Shem Tov lived in a village and would host guests – and he placed people at the edge of the village, so if they see any guests, they should send him to Reb Eliezer.

Whoever came to him, he also gave him a nice amount of money, so the individual should eat in joy.

Once they praised him in heaven… and it was decided that he should be tested.

The satan said, “I will go to test him…”
Elijah the Prophet said, “It isn’t good that you go, I will go…” And he went, and he came during Shabbos, in middle of the day, dressed as a beggar with stick and knapsack.
Reb Eleizer was exceptionally patient, and immediately gave him the Shabbos meal and on Sunday gave him a monetary gift; and Elijah the Prophet told him, “I came to test you (to see if you would be judgmental) and as you withstood the test; You will merit a son that will light up the eyes of the Jewish people.” And this of-course was the Baal Shem Tov.

2. The Baal Shem Tov’s soul was so great that it would have been impossible for it to descend if there was any lust within his father, hence his father was 100 when he was born.

3. The Tzaddik of Karlin said, that a soul, as the Baal Shem Tov’s comes to this world once in a 1,000 years.

4. The Baal Shem Tov said, his soul feared to come into this world, due to the negative antagonists – who could have weakened his powerful faith, trust, resolve – hence sixty souls were sent to support him – one of them being the Torah scholar, the author of the “Meir Nesivois.”

6. When Reb Tzvi the Sofer (scribe) of The Baal Shem Tov wrote his Teffilin, he was able to see from one end of the world to the other.

8. When the great scholar Reb Dovber heard about the Baal Shem Tov – that all were flocking to him and many were healed from his great prayers – though he was an incredible scholar in all of Torah, he decided to go see for himself (and test him;) As he arrived, the Baal Shem Tov told him what appeared to be simple (though very deep) fables. He decided to leave – at midnight the Baal Shem Tov sent his attended to ask the Maagid to come to him, which he did. He said “You are knowledgeable in Torah, correct?” – “Yes.” He asked his attendant to open “Eitz Chayim” (a Kabbalistic book) and he asked the Maagid to explain – the Maagid did – the Baal Shem Tov told him, “You don’t understand.” So he explained it again, and the Baal Shem Tov said, “You don’t understand.” So he said “If the master has another explanation, please tell me.”

So the Baal Shem Tov told him to stand, which he did, and then the Baal Shem Tov read it – and as he read it, all that it was speaking about, Holy Names of G-d, angels… all manifested!
He saw a great fire etc.
The Baal Shem Tov said, “Your study lacked your soul” – and then the Maagid became his disciple.

9. The Maagid initially did not wish to go the Baal Shem Tov – as he was ill, he went for a miraculous cure.

The Baal Shem Tov prayed and he was miraculously healed. All of this was caused, so he should go drink the secrets of the Torah from the Baal Shem, then become his successor.

And his disciples have given us light and Divinity – enlivening our soul till the coming of Moshiach.

10. The Maagid observed that immediately, as the Baal Shem Tov ate, he elevated the food into holiness.

11. When the Maagid tried to depart from the Baal Shem Tov – the Baal Shem Tov kept him.
So he asked, “How come the Baal Shem Tov needs him?” He replied “My mind is like a rushing river, and the more one draws from it, the more it flows.”

12. When the Baal Shem Tov taught Torah to his Holy Disciples, a fire surrounded them, and the holy angels would gather round – and they heard the thunder and lightning, and the Divine voice saying, “I am G-d your Lord etc.” – as is well known.

13. The great holy Reb Yisroel of Sanitov, the author of the Sefer “Tiferes Yisroel” knew about the Baal Shem Tov, as he saw him many times, but didn’t not believe in him.

And the Baal Shem Tov wished to draw him close. Once Reb Yisroel was downcast, as he had great difficulties in understanding an opinion in the Talmud and in the Rambam. The Baal Shem Tov sensed this, and went over and told him the explanation. Reb Yisroel said, “Your explanation is good, but in miracle workers, I believe not.” The same thing happened another time, and once again Reb Yisroel, said the same thing.

Unfortunately his son fell ill – this was right before Pesach, and continued into the summer. His wife made him crazy to go to the Baal Shem Tov, but he said that he can’t afford to waste time (in the traveling) detracting from his Torah study. Eventually as she pressured him, he decided to go during Selichois when one studies less.

As he arrived and didn’t have a Selichois, he went to stand by the Chazan – the Baal Shem Tov had the custom of coming to say “Aneinu.”

Meanwhile Reb Yisroel was busy thinking about another Talmudic problem, and he didn’t even realize the Baal Shem Tov came to say the prayer next to him.

But as the Baal Shem Tov said the prayer, the problem was resolved.
After the Baal Shem Tov finished his prayer – he turned to him and said, “It seems in my Aneinu, a difficult question can be resolved.”
And Reb Yisroel said to him, “As I see you are aware of the Torah of each individual, indicating your soul is the general soul (in every generation a general soul which senses all…) is sent – therefore, I shall become your disciple.”

14. The Toildois Yaakov Yosef became a Chossid of the Baal Shem Tov, for once he went to pray in the same house the Baal Shem Tov was in and he cried unbelievable tears in his prayers – tears which in his life he never cried – and he realized this was from the Baal Shem Tov.

15. There was a great Rabbi whom the Baal Shem Tov wished to draw him close – on Friday night, he dreamed that he was in heaven and the Baal Shem Tov and the Arizal were discussing the meaning of a Zohar and they had a disagreement.

So the Baal Shem Tov said, “Let us ask Rabbi Shimoin Bar Yochai,” who said that the Arizal was right. But the Baal Shem Tov said – “You wrote the Zohar with Ruach Hakodesh – let us ask G-d,” and a voice from heaven said that “The Baal Shem Tov is right.”

This Rabbi came to the Baal Shem Tov for Shalesh Seudois and the Baal Shem Tov was saying this very same Zohar – and he turned to the Rabbi and said, “You heard this last night.”

16. There was a great Rabbi, knowledgeable in all of the Gemarah and Halacha, in the city of the Baal Shem Tov – but he did not believe in him.

The Baal Shem Tov wished very much to draw hm close. One night this person studied a Toisfois, and he had a question which try as he might, he couldn’t find an answer.

This caused him great pain

One night he saw in a dream that he is going higher and higher into heaven, until he reached a spot where as the light was so bright he couldn’t open his eyes – until he was brought into a room, and he was told to open his eyes.

He opened his eyes and saw many great sages and Tzaddikim sitting and learning Torah, and the Baal Shem Tov was at the head of the table.

And the Baal Shem Tov said, “Why are you finding this Toisfos so difficult?” and he offered him the answer.

And when he awoke, he saw that the answer was correct, though he thought maybe this was but a dream…

When the Holy Shabbos came, he went for Shalesh Seudois to the Baal Shem Tov – and as he came, the Baal Shem Tov said, “Welcome, did you look into the explanation I gave you?” and from that time on, he became a great Chossid.

21. From the time of the Baal Shem Tov, the light of Moshiach begins – as Moshiach Himself told him, that “When your wellsprings will spread, Moshiach will come!”

It is for this reason so many great scholars (who would later further disseminate his teachings) were attracted.

24. The great Tzaddikim, all who continued the Baal Shem Tov’s path until Moshiach – all are the light of Moshiach.

27. One of the disciples of the Baal Shem Tov asked him “What should be my parnosah (living?”)
So he said, “To be a Chazzan.”
Said he, “But I can’t sing.”
Said the Baal Shem Tov, “I shall connect you to the heavenly realm of song which will dwell within.”
From then on, he had the sweetest voice possible. (The writer writes…) “and I personally heard him, and there as no one in the world on par.”

He once was in the Shul of the Holy Reb Elimelech of Lizense – and Reb Elimelech had a debate with is son Elazar if they should allow the Chazzan to sing (as it might disturb Reb Elimelech from his holy thoughts;) However in honor of the Baal Shem Tov, they said that they would.

Now this Chazzan had a little choir (or singer) with him.
So when he began, His Holy Voice drew down such great light, that Reb Elimelech thought that his soul would expire (in ecstasy…)
So they asked the choir to depart, but even so…
So they asked the Chazzan to stop.
Reb Elimelech thereupon gave him great honor (but he wasn’t allowed to sing.)

29 The Baal Shem Tov could see from one end of the world to the other.
Once, as he sat with his disciples he gave a laugh – they asked “how come?”
“How can I not,” he said, “for a prince invested many years in building a palace – and there was Tzaddik on the way to Shul to Daven Mincha – but a terrible rainstorm broke out, and he was in danger – so he went into this uncompleted building to wait for the rain to pass.
Afterward he went to Shul – but as he was in there, he elevated all the sparks of G-dliness in the stones.
And therefore they had no more reason to remain, so when he left, it all collapsed.”
And afterwards this story of the inexplicable collapse was reported in the newspapers – which occurred the very same moment.

30. When the Baal Shem Tov saw any item, say a chair – washing cup etc. he was able to relate all the thoughts that the person who crafted it, had, while he did.

31. Further related the Chazzan to Reb Elimelech – that when the Baal Shem Tov said Torah, at times the Holiness was so great – that one would hear the actual thunder and lighting, and the great sound of the shofar, as if on Mount Sinai.

For those sounds never ceased, as they are spiritual – however one must be spiritual to hear them.

32. Once the Baal Shem Tov, when he went to the Mikvah – it was a bitter cold winter, and icicles were hanging from the roof – and through Yichudim (Holy Unions of spiritual dimensions) he warmed up the Mikvah – something that all of the disciples of the Baal Shem Tov could do – though usually they didn’t.
He was in the Mikvah for a few hours and one of the disciples said, “Rebbe, the candle is soon going to go out.”
Said the Baal Shem Tov to him – “Take one of the icicles and light it – ‘He who told the candle to burn, will tell the icicle;’” It burned for a few hours.
In fact the disciple took it home until there was just a tiny bit of melted water.

33. Once when the Baal Shem Tov was walking with his disciples and it came time to Daven Mincha, but there was no water – so the Baal Shem Tov tapped his stick on the ground and a wellspring opened up which became a river – which exists to this very day.

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

Once when he was young, his Master (the prophet) Achiyah Hashiloini taught him all the names – so he could know about them.
As he was young he used a name to cross over the Nester river (walk across…) but he deeply regretted this and did Teshuvah for it his whole life.
Finally his Teshuva was complete when once when he needed to cross it due to a life-threatening situation from an anti-semite and instead of using a name, he placed a garment down, and “glided” across (again, purely based on faith.)
37. Once the Baal Shem Tov and his disciple were traveling in a desert, and his disciple became very very thirsty and said, “Rebbe, I am thirsty.”
The Baal Shem Tov answered him not – however as it got the point of literally life and death, once again he said, “Rebbe, I need water.”
So the Baal Shem Tov said “Do you believe that G-d has already prepared for you water?”
It took him a moment to calm down, and he said “Yes.”
They walked a little bit and they saw a gentile carrying two large tanks of water – they paid him a bit and he gave the person to drink.
“Tell me,” asked the Baal Shem Tov, “Why exactly are you in this area carrying water?”
“Well, my Lord went nuts… and told me I must get him water from the well here.”
“You see” told the Baal Shem Tov to his disciple, “from the beginning of creation, foreseeing this entire event, G-d made that there should be a Lord, and he should go nuts, so you should have water.”

40. Once the Baal Shem Tov told his disciple Reb Dovid to travel to Bessarabia and bring him from there Kosher wine (on the highest level…)
Reb Dovid went and had tremendous dedication to ensure that the wine was one hundred percent kosher.
He also tried very hard on his way back to ensure nothing (such as a gentile, taking from the wine would render it) unkosher.
To his great sorrow, the inspector (who was so worried about people smuggling vodka) took some of the wine and invalidated it.
Broken-hearted he came to the Baal Shem Tov and asked, why G-d caused this to happen? The Baal Shem Tov said, “Because, you tried very hard… but most importantly you should have asked G-d to help.”

41. Once the Baal Shem Tov opened his window during a bitter cold day and said, “He sees a light that was emanating from an area where a Tzaddik lived – though it was hundreds of years before… and the home already was a heap” (from here we see the holiness of a Jew never departs.)

50 Both the Holy Rabbi Shimoin Bar Yoichai and the Baal Shem Tov – who were totally one with G-d, nonetheless their humility before every Jew and their love – from the highest to the lowest, was absolute.

51. Once the Baal Shem Tov was asked about the purpose of our Mitzvos – he explained: once a prince got lost – and he 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 and shared whatever little food he had…
He then spread out a sheet on the floor – 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 served you continually..?!”
Said the prince – “All the honor given to him, is for the loving paltry gifts, done with true dedication to me.”
1. When Moshiach comes speedily, He will teach us all the combinations in every word of the Torah (for example, the word Tzohar, made of three Hebrew letters has six combinations – and together the meaning is, “When you run to do a Mitzvah, the troubling troubles will turn into light!”) After he does this, He will make from the entire Torah a single word – and there will be infinite combinations, and he will explain the meaning behind each.

2. There is a well-known question, if creation is good, why didn’t G-d do it earlier?
The answer is that in G-d’s infinite wisdom the timing is important – the proof of this is, The World To Come is obviously better than this world, however everything comes in its exact time. Just like Shabbos follows the six days of the week.

This also answers how can there be free choice, if G-d knows what will be… The answer is that a person has the free-choice to follow after what G-d knows he will do, or after the wish of G-d – such as keeping Torah and Mitzvos.
Note 2
When G-d made the universe, He removed His Infinite Radiance, and all that was left was a background radiation (so to speak…) and this is but a Yud, a point, and it is called 10 – The Crown of Malchus.
And from them were created creations of limitation, which seemingly oppose His will – for His will is that the honor of His kingdom should be infinitely spread.
And removing the Infinite Light is to conceal (the light… – so why would He wish to conceal that which He wishes to reveal…?)

However G-d’s will is that we should have free-choice… and one who truly knows and understands, will see that in 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 have a desire to fulfil physical desires – and this is the revolving sword… and this is the entire purpose of Creation objectively speaking.
However when we look into the matter deeper, we realize, the purpose is to transform the negative to positive.
That all of our actions should be only according to the Holy Torah.
Then the evil will disintegrate, and it will be transformed to good.
And the original infinite light will be revealed, and this is called the revelation of Atik – that it removed in the beginning of creation, in order for there to be free-choice.
And when we overpower our evil desires (Yetzer) then the good is revealed. (This is from the Divrei Chayim.)
3. We know the Torah has Ten Sayings with which G-d made the world – and Breishis (“In the beginning, G-d made heaven and earth”) is the first saying.

But why is it different to the other ten? (in that, the terminology “And G-d spoke…” is not used.)
For the power of this saying is infinite.

4. When G-d made the world, all the energy would return back to where it came from (G-d…) so it couldn’t exist -only when He made the Jewish people did it have staying power. The ego in the Jew keeps the world afloat – but this specifically is when the Jew’s ego is only to serve G-d. (This is a teaching of the Baal Shem Tov, brought by the Degel Machaneh Efraim, who says, this a very deep concept in which all of reality is contained.)

Note 4. The infinity of G-d pulsates in the world of Atzilus, in fact, in the lower spiritual universes as well – for which reason there can be no other existence (as all the energy returns to the infinite…) But the Jewish people – out of G-d’s great love for them, He forces the infinite to manifest into finite – thus giving them free choice.

When G-d made the world, all the infinite lights sought to return back to G-d, but the world was made, for G-d loves the Torah and Mitzvos of the Jews.
And these infinite lights – they return back (to manifest physical reality) as they wish to be absorbed in the Jews, Torah and Mitzvos.

5. When G-d made the world, upon seeing the wicked, the light retracted, but upon seeing the righteous, the light returns.
6. When G-d wished to make the world, He saw the righteous and was so filled with love, that this overwhelming love, would have been too great – so He looked at the wicked and this balanced His love.

7. It is known, man is made of form and matter, soul and body, the soul cleaves to G-d but the body through its desire for sex and food, keep it below.

Once in a while a person transcends – this is the secret of yearning and returning.

8. G-d peered into the Torah and built the world (as the Torah are the blueprints.) This is like one looks in a book, and gets an idea.

9. Sometimes the world stands on an elevated or denigrated plane… – said the Baal Shem Tov, “As I am in the world, it is on an elevated.”

Note 9 When a Tzaadik is in the world, they elevate all the physical, material objects and words.

10. Breshis is Yira Boshees (fear of shame) just like when one is before a great king, he thinks not, “Does he love me…” rather of the king’s exaltedness… so before Him, I shall be humble.
11. Just as there are the 22 letters (of Hebrew) used in words of Torah and prayer, so too all physical matter has these 22 letters.

These letters G-d made the world with.

This is what it states in Shas Brechois that Betzalalel knew how to combine these letters.

However the letters are within physical properties – within many coverings and concealments, but within them is the spiritualty of G-d.

So the glory of G-d fills the entire universe and everything in it – there is no part of reality where He is not there.
It is only that He is hidden – and when the knowledgeable people know this – by them there is no concealment and difference.

And this is what it states in Kabbalah, “We who are based in G-d, nothing has changed.”
12. All the universe are solely – (like Russian dolls) concealments, coverings of the inner…. – similarly the Alef Beis.
13. King David showed everyone that G-d is everything. He did this with his verse “To You G-d is Greatness, Strength, Splendor etc.” In other words, all things that exist are merely the combination of the seven sacred emotions.
14. In every single gesture / movement is G-d, for it is impossible to move or speak without G-d.
15. Even within the physical is G-d.
16. “I, I, shall console you” – says the Baal Shem Tov: When you realize that the I, of every “I” is but G-d, this shall comfort you.
17. Rashi comments, “The Torah could have begun from ‘This is the first month’ (in other words, the first Mitzvah…) why did it begin with Breishis… in order to teach us the greatness of His handiwork etc.”
The general and specific principle is that every Jew must believe and know that there is in this world a G-d, who is Great and Mighty and Awesome and He is One, United, Complete Oneness –
He Was Before Anything, And Is The Prime Cause –
And He Is Within The Heaven Above, And The Earth Below –
Within The Time Of This World From Beginning To End – And He Will Be Forever And Ever, With No End.
He Created In The Six Days Of Creation The World, Both Generally And With All Its Minute Details.
And All Of This He Creates, For The Jewish People, His Holy Nation.
He created Us In His World For He Envisioned Us To Begin.
He Took Us Out Of Egypt And Brought Us Before Mount Sinai, And Gave Us The Torah Of Truth.
In Order To Teach Us, So We May Keep It And Do It – And To Serve His Service 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” – see there…
And the principle is, that a person at every moment must look at his action and desires, all his deeds, even the good-deeds, and his Torah and Mitzvos, to see if there is an admixture of personal gain, or for honor etc.
And one should ensure that the only reason He serves G-d is to glorify His great and Holy name, and all He does should only be for G-d alone, with sincerity.
And all this G-d made known to us in his Holy Torah, immediately in the beginning of the Holy Torah, as He began and said, “In the beginning, G-d created heaven and earth;” which includes everything within.
And also the reason for creation, is for the Jewish people, whom are called “the beginning.”
And also “beginning” is the acronym, “In the beginning, G-d saw…” that the Jewish people will receive the Torah.

And also, “In the beginning G-d made,” the final letter (of each word, spells) Truth.
So everything, is alluded to in the opening line of the Torah, “That G-d made everything; and what He made was for the Jewish people.
And the love for the Jewish people is, as they would accept the Torah, and the Torah is kept when we do it in truth!”
Only when we do it truthfully, is this considered a truthful service.
However each person must know, that not all people merit to come to truth, quintessential truth…. – unless one first acquires the trait of humility, and seeing oneself truly as nothing, to the nth degree.
To not consider yourself important at all – as Moses said, “we are nothing.”
Therefore all clever should realize that “really there is nothing I have to be prideful about” – pride (arrogance) is opposite to truth; truth is humility and feeling unimportant, while arrogance is a lie.
And this has already been dealt with at length in all the ethical works – however a fool who understands not, doesn’t realize their own issue, and unfortunately distances themselves from truth.
And 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.
And G-d says, “I and such a person together cannot dwell.”
And it says there, “Whoever is arrogant, is as if one worships idols,” as it states, “G-d hates a haughty heart.”
Especially as arrogance is a false reality – and the verse states, “A person of falsehood cannot stand in front of me.”
However one who in their own estimation is like nothing – this person is close to G-d and His Torah – as the verse states – “To him I will peer, to the humble-hearted.”
And this is also hinted to, when they said, “When one is humble, G-d can dwell within Him” and then he achieves the quintessential truth, and everything He does is true, and it elevates to G-d!
And this is hinted to, at the end of the verse that says, “The heaven…” that when one serves G-d from truth, his good deeds elevate to heaven.
And this comes about because a person feeling like he is but a clod “of earth” – so we see how everything is hinted to, in the very first verse.
And this is what Rashi alludes to in his first Rashi, that there is a G-d.
This is the first step – acknowledging the all-encompassing G-d who created the world of the Jewish people.

And G-d gave the Torah – and this is the task of the Jewish people to keep the Torah.
And when we keep it, this stabilizes the entire world.
And G-d also told us, the main thing is to keep the Torah with sincerity – which as we know, causes G-d to reciprocally do the Mitzvah.
And G-d taught us the way to acquire truth is through the acquisition of humility.
And this is the meaning, “Truth From The Ground Sprouts…” when one is humble like the ground, then truth sprouts.
19. If I understand this teaching Ed. …
There are five Alefs in Az Yashir (Amar Oiyev etc.) – and five Alefs in the five times light is mentioned (in the beginning of Breishis.) Alef also means to educate – so when we bring light into the five thousand years, Moshiach comes.
22. The letter Alef is the secret of G-d – Beis is two alefs – etc. until Tof which is 400 Alefs.
Hence the first letter is the beginning of the Infinite light which goes further and further until the letter Tof, which is Malchus of Malchus (the lowest level) which it there descends even into bad thoughts and lust.
And the Tzaddikim who are the agents of G-d, they connect themselves to these letters, and they raise them from level to level.
Then they raise from the lowest depth until the sky, the holy sparks – this is called “learning for the sake of G-d…” therefore they merit many things.
For each letter has many levels and it carries the Tzaddik along.
24. “Let there be light” – G-d had to infinitely reduce Himself so we could exist.

25. The sum total of truth is that in the beginning, from the infinite fountainhead, G-d revealed Himself, but in order for G-d to reveal Himself, He had to conceal himself; In order for the Creations in each world to be able, each according to their capacity understand… so the concealment is associated to the body which feels pain; the revelation is associated to the soul which feels pleasure.
So when we perceive that all the negative is but for the positive – we transform the negative to positive.
26 The sun is covered in it sheath (solar winds ED…) that protect us from its heat – so too the infinity of the name Havayeh is too bright; hence it is concealed in the name Elokim (that creates nature – or the appearance of such.)
When Moshiach comes, G-d will unleash the sun – the higher name Havayeh… and the righteous through it will be healed (and the wicked …)
27. The light G-d made on the first day, He hid it and placed it within the Torah, and the Tzaddikim can open the Torah and see from one end of the world to the next, as my great uncle, Gershon Kutavier (this is the grandson of the Baal Shem Tov writing…) once was asked by the Baal Shem Tov, “I saw one week on Shabbos you were outside of Israel, how come?” So he explained that a man had a child and wanted him to be at the Bris.
Now the Baal Shem Tov was far away in Mezibush, but He saw this just by opening the Zohar.

28. The Tzaddik of the generation, can see from one end of the world to the other, so those who are blind… if they merely follow.

29. When someone was learning Mishnayois, the Baal Shem Tov could tell him, what would occur to him that year.
31. Tzaddikim through attaching their thoughts to heaven and hence feeling the emotions of above, can know.
32. It is known that G-d hid the primordial light in the Torah, but how can the small Torah contain this infinite light? The answer is, the Torah is infinitely greater than the universe.
33. The Baal Shem Tov said – “When a Tzaddik opens a Holy Sefer (Torah book) he sees – as prophecy.”
34. The Torah has not really been opened… for very few see its true infinity.
35. The seven days of creation represent the seven emotions – each emotion has light and darkness, positive and negative, for example, there is love and there is lust, there is fear of G-d and there is hate (an offshoot of fear) etc.
36. There are only seven thought (types) no-more. These are the seven days of creation. In each day (thought-type) there is evening and morning (night and day.)
“Erev” (evening) comes from the word Taruvois / mixing – that one mixes in foreign concepts – and “Boker” (morning) comes from the word “to visit…” that one visits G-d.
And these are the seven – the love for G-d, the love for sins.
The fear of G-d, and negative fear, such as hate.
“Boasting,” namely that one praises G-d, and negative boasting, that one praises oneself.
The same follows to winning, acknowledging, and bonding (either to G-d or selfish…) and each one (thought-type…) is comprised of ten.
And in every bad thought, one Chas-Vishaloim gives life to the dark forces.
This is the explanation of the hidden Medrash, “The world was falling apart…” said G-d, “Here is Avraham who will produce in the world positive love; here is Yishmoel who will produce in the world negative loves.”
So when you think in lust, you give life to Yishmoel, and the other 9 with him.
“Here is Yitzchok who produces reverence for G-d; here is Eisav who produces murder.” And when one thinks in negative fear, G-d-forbid one gives life to Eisav and the 9 with him.
If one thinks in negative-love, one should think, “What have I done to take a part of the universe (realm) of thought, and place it into the garbage!?!”
And in this way a person humbles oneself – and he brings this thought to nothingness.
And then one can contemplate (to transform lust) “If I can love this woman who is but from a putrid semen, how much more so must I love G-d!”
Similarly, if one hears a joke which produced joy – one can meditate, this is part of the realm of love…
Similarly, if one sees or eats something pleasurable – one should contemplate, “This is from the realm of pleasure…”
And one must be very careful to not materialize (focus only on the physicality) of that pleasure.
Rather one should take pleasure in G-d; One should focus that this pleasure is part of the heavenly realm of pleasure. One should place oneself in the realm of pleasure, and the enjoyment say, from eating, brings pleasure to G-d and all the universes.
Similarly if one sees something or someone one fears – one should say, “why should I fear this person… after all He is just a person like me.” Certainly this applies to an animal… “it is but G-d that enclothes Himself in this person or animal – so how much infinitely more so must I have fear of G-d.”
Similarly with praise – if one is being praised (or praises oneself…) one should strengthen oneself and see oneself as an embarrassment before G-d.
And if it is an issue of winning – then beat this character trait (…the need to win) or use it (as you see appropriate in the circumstance…) Strengthen one’s desires to win for G-d. Similarly with acknowledgment and attachment – that one should be but attached to G-d-Himself.

37. If to one comes a thought of boasting or love etc. then at that time one is that realm – and one can transform it to G-dly desires.
43. One must remove the outer part (the kelipah – selfish part) of a Machashavah Zarah (sinful thought) and extract from it the spiritual light hidden within.
45. When the bad becomes a catalyst for the good (such as regret and change) then it transforms the bad, basically to good.
46. When a person is not feeling it…. (the love for Torah and Mitzvos) but they persevere, when they feel it (love for Torah and Mitzvos…) then this elevates.
47. A Holy person can both eat tasty food and simultaneously have this as a source of misery; he can look anywhere, but wherever he looks he sees the Divine names of G-d that cause its existence.
So also in speech, sometimes you can speak words of chitchat while remaining attached to G-d – so too in prayer, a person can pray with a heart aflame, yet his outward appearance is immobile, he can cry in a silent way.
48. The Baal Shem Tov said – that all the Divine energy within, which G-d invested in the original formation of the universe – through the Ten Holy Sayings which are the source energy letters – these letters (though through transitional lower energetic letters – layers…) form the very fabric of matter (giving them the ability to continually be recreated – so the future fabric of reality is the Hebrew letters – Divine energy.)
50. When a craftsman makes a cup, the cup after crafted needs not the craftsman, but because all matter doesn’t exist, it merely is formed through the speech (will) of G-d… therefore, G-d’s will must continually be invested, to create it.
53. Our sages teach that even the disagreement of the sages (what is/isn’t kosher for-example – though Halacha has one decision…) “Both are the words of the living G-d.”
How is this possible? Because when reality descends – then things need to be separated – but as you go higher (in Binah) the fundamental unity of all things.
54. The whole point of Torah Shebal Peh (Halacha, Jewish law) is that from the side of Chessed comes giving, and from the side of Gevurah (the Yetzer Hara) and evil; so by studying and practicing Torah we ensure – as from the sin of Eitz Hadas, these two sides intermingled – that we are able to eliminate negative and be givers.
56. A person who loves his son has his image in his mind – by people this can apply only after the son has been seen, but by G-d, when He said, “Let us make man in our image” – this is the image He had foreseen.
57. The man “human” (in us) is the image of G-d (our Divine self / soul.)
As the Kabbalah says, if an animal eats a person, certainly it is because the Divine image wasn’t seen, and the animal comprehended another (animal.)
This image departed due to one’s sins – the Gematriah (numerical equivalent) of Adam (man) is Ma”h (the Divine part of one’s soul.)
Never foolishly lose your Divinity.
58. Just as there are 10 sefiros above – there are ten sefiros within each person.
Malchus represents the lowest – suffering – then comes netzach and hod, which are the foundation, which refers to faith.
Then comes yesoid which refer to taking pleasure (for as is known, this refers in the body, to the limb of intimacy where man’s great pleasure comes from) so it means taking pleasure in G-d.
Note 51 The Baal Shem Tov said to his disciple the Rav of Kalama – “Those who seem in your eyes worthless, I love them more then you love your only son.”
61. The Baal Shem Tov said, a person is called a Tzaddik – in the secret that “a Tzaadik is the foundation of the world” – when he takes great pleasure in serving G-d.
62. Through faith, we uplift the level of Malchus and she rejoices in Z”A.
Note 54. A person who is a Tzaddik and is always attached to G-d, then G-d is with him in all that He does.
64. Within the mind of man are the ten Sefirois – for Chochmah and Binah are the parents that give birth to a concept. At the outset, the idea is called Chessed, as it has unlimited expansiveness – then one needs Gevurah to limit the idea, so it can be conveyed.
All comes about through the middle column – then one needs faith, as the Talmud states: Chabakuk came and summarized the Torah as faith.
And then the pleasure from the novel chiddush (Torah idea) is called Yesoid, ‘the limb of pleasure;’ And this is revealed through speech, which is called Malchus.
65. Chesed (loving-kindness) and Gevurah (strict judgment) in a person is that when a person feels their worthlessness, this is called Gevurah – and the exact opposite is when a person contemplates the kindness that G-d does for him, this is called Chassadim.
67. Just as above in the Sefirois, there is expansive and contracted states – so too below, that a person’s garment can be messed up, which causes him contraction (narrow focus) and the way to rectify it, is to give a pidyoin (prayer/Tzeddakah to a Tzaddik) or to donate it or the value of it to charity.
Note 57. One person can be a cover for another – for example one person acts beyond nature (Divinely) but his needs are provided through people who work within nature – and when the two meet, and converge, they become one.
68. We are in a constricted state when our service of G-d is not from joy but kabalois-oil – obligation.
69. Understanding what is small and expanded mindedness: When a person sits to study Torah, yet his mind is not with him… this is small; yet when one studies and he understands, and enjoys… this is called expanded (Gadlus) and the same applies in prayer and every Mitzvah.
70. Life comes in small and expanded mindedness – when a person realizes they are in small mindedness, this itself leads them to expanded.
71. Unfortunately there are people who don’t know they are in small mindedness.
Note 60
Sometimes G-d will take a person (cause him to fall…) from his high (level) or people will… – for this is in his interest (ED. Presumably so he can later ascend higher.)

The goal of man is to refine the body – so man is a composite of soul and body – certain great people like Chanoich and Elijah had so refined themselves that they were able to elevate straight to G-d – however at times they are sent back into this world for a mission (this is the secret of expansion and contraction… ) however one needs to knows how to protect themselves, so they can ascend again.
And the Baal Shem Tov said, there were people who having descended, they got stuck.
What is the meaning of what Hillel said to the convert, “That which you want not another to do to you, don’t do to them…” – the Tzaddik often must descend (from their spiritual high…) to help those on a spiritual low.
So this convert said, “I wish to study the Torah while standing on one foot…” in other words, I won’t need to descend… hence the reply, “That which you wish another not another to do to you, don’t do them…”
For if you were on a low level, you certainly would wish for someone to elevate you.
The Baal Shem Tov said on the story of the convert who said, “Convert me on the condition you teach me the Torah while I stand on one foot.” Man is part of G-d above – now in infinity there can be no parts – – and G-d fills all worlds…!

Sometimes a soul is sent below and he is involved in lewd or bad thoughts – and the purpose of this is to elevate the lower realm – this is very precious to G-d.
Now though someone may come to speak to you with hate, accept everything with love – like Rabbi Akiva whose rooster was eaten, whose candle was extinguished, and donkey eaten too : (/ And he said, “All that G-d does is for the good.”
And this truly was a benefit to him… and this was the converts request, “Convert me on condition I always remain on a spiritual high…”
So he replied, “That which you want not another to do to you, don’t do to them…” in this he hinted that just as you were on a low spiritual level, and you needed help, so someone had to descend to help you (therefore you must too.)
And this was the mission of Rabbi Akiva, who was the child of converts, reclaiming everything back to the realm of Divine thought.
73. Take pleasure from the impure to the pure – sometimes a person serves G-d in small-mindedness – then when he serves in expanded consciousness – hence the pain of small mindedness becomes the pleasure of expanded.
74. After we go from small-mindedness to expanded consciousness, we elevate all the deeds, prayer, Torah, done in small mindedness.
75. “And G-d Made Man In His Image, In The Image Of G-d, He Made Him” – The Baal Shem Tov Says In The Name Of Reb Saddiah Goan – The Main Reason Man Was Created On This World – To Break Our Evil Natural Traits.
88. “And G-d saw all He did, and it was very good” – why does it say “very”… while most times in creation it says just “good.”
And in Chumash Devarim it writes, “See I have placed before you the life and the good; death and evil” – where did evil come from?
So we shouldn’t explain it, as we usually think, pure evil… rather this evil is also good, but just a lower level of pure goodness – this is hinted to in the Zohar, “Before and Milra (behind”) this is when we use the bad for good, then it become good. But if we G-d forbid sin, then it becomes complete evil. For example, the broom which we clean a home, is made to clean, and hence it is somewhat good – but a low level… but at least its good…. but when one needs to use it to hit a child – then the broom becomes pure evil and it becomes a tool of hurting.
89. If one passes on Erev Shabbos this is a good sign – queries the Baal Shem Tov – the point of this Gemarah is to teach us that that is a way to save oneself from Chibut Hakever (the body being eaten…) but this is not under one’s control…?
Answers the Baal Shem Tov, the Gemarah comes to teach 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.
80. If one passes on Erev Shabbos this is a good sign – queries the Baal Shem Tov – the point of this Gemarah is to teach us that that is a way to save oneself from Chibut Hakever (the body being eaten…) but this is not under one’s control…
Answers the Baal Shem Tov, “if one kills oneself…” enduring humiliation and privation for the sake of doing what’s right in this world – then one doesn’t “die” / suffer in the next.
Note 44 The main way we develop a passion for holiness is through looking at the truth – for when one realizes that all the lusts of this world are all fleeting fantasies… the desire for truth, permanence, that which is eternally valuable, is inculcated.
81. The Medrash Rabbah says: “Behold it was very good” refers to the creation of Gehinom – and whoever is not accustomed to Mitzvos and good deeds, this is Gehinom… the Talmud states, “in the future, G-d will remove the sun from its cover and the Tzaddikim will rejoice and the wicked suffer” – – I heard that in the future there will be no purgatory… – rather the wicked will be brought into Gan Eden – and when they hear the great fervor and joy, and dancing in prayer and the passionate study of Torah, to them this will be a great punishment that they were not to this accustomed – so the very pleasure of the righteous, is the very pain of the wicked.
82 “And heaven and earth were completed, and all their creations etc.” this is the secret of Shabbos.
And in the Zohar it says, “What is Shabbos? – The name of the Holy One.”
Our Sages teach, – “When Shabbos comes – tranquility arrives.” – For G-d is called “Tranquility,” for there is no possibility of movement (physical.)
For in order to move, one must be limited within time and space, but G-d is infinite and doesn’t go from place to place.
He also cannot be within time (time is but His creation, much as a rock, or even space is.)
And the idea of Shabbos is that the Source is revealed, and then the branches automatically are attracted.
This means Shabbos is a Holy-Day, that a radiance of Divine Holiness shines.
A radiance from G-d – the Holy of Holies – and this shines to all Creation!
For the spirituality of everything is as it exists in its original source, in the original thought (which is the source of all creation/s.)
And this is the life-force of all things – and then when it was created physically, through the descent from the spiritual to physical realm – nonetheless, the spiritual part remains hidden beyond.
And the life-force of Creation is exceptionally tiny (like the energy reduced from the nuclear reactor, until it reaches your plug…) nonetheless, as this was too small to survive – therefore G-d shines within it from the original light – thus sustains it.
This is the interpretation – what was the world missing?… – tranquility. This means, G-d is called Tranquility – “when Shabbos comes, Tranquility arrives” – this means the hidden radiance of creation – which comes from the inner essence of G-d.
And this causes a longing for G-d – like a child who abandons his toys when his father comes home, and runs to his father, for in essence he is a part of his father.
So too, when G-d radiates from His light on his Creations, then because they turn to Him with a great longing – this then is the delight of G-d, and this is why they exist.
And this is the idea of Shabbos – which means “shavas” a return to your source.
This means The Source shines to its branch, and all the branches take pleasure in connecting to their source.
And this is what it says in the Holy-Zohar, “The Secret of Shabbos is the fact that Shabbos unites in the secret of One” – for Creations in general are a covering (concealment) to G-d.
But this is only external – on an internal level, we are all one! – And when are they one? When they are attached – when they all seek to be attached to G-d… – their entire desire in life is to unite as one.
And this attachment and desire is what connects G-d with His creations.
This connection is called Bris, (covenant) and therefore Shabbos is called an Eternal Bris – for this is “the unity with G-d and the Shechina” – meaning “G-d” is called “holiness” (G-dliness beyond Creation…) and the “Shechina” is the “G-dliness that dwells in creations.”
And they unite together on the Holy Day of Shabbos.
We know as it was in the first time, so it is every Shabbos.
When Shabbos comes, G-d is aroused – inspired – desires, to give to all his creations’ life, as He did the first Shabbos.
83. On Shabbos, the light of G-d is revealed – in order for the heart of the Jewish people to be drawn to G-d. Shalom – peace is the attachment of Souls to G-d – for the idea of completeness and peace is one.
To each the radiance of G-d comes according to their level – for some but a drop, others much… – the main point of Shabbos is to attach oneself to G-d, through Torah and Prayer.
And this is what it says in the Zohar – “This day… – the day of souls, but not the day of body.” Meaning that the Source of Souls, radiates on the soul in the body – and they then cleave to Him.
And this is called the addition in the Neshomoh Yeseirah – and all whose hearts are healthy, feel this.
84. The idea of Shabbos is the combination of Shin with Bas (ShaBaS) to elevate Malchus called Bas, through the three pillars called Shin – the three forefathers, Chessed – Gevurah, Tiferes.
85. “And G-d Blessed The Seventh Day And Made It Holy etc.”
Blessed means we eat delicious foods – the Baal Shem Tov teaches – the reason for feeding our body delicacies on Shabbos, is because through this, the soul gets its leeway (so the body gets satisfied… so the soul can soar.)
85. Once a prince got captured by the enemy and he was forced to be in a debased foreign country with lowlifes – the king desperately wished to save his son and he sent him a coded letter that the son should not give up hope.
For the king either through war or peace, will get him – the son was elated.
However he thought, “how can I celebrate without people realizing?” – Said the prince to his buddies, “Come let us go get drunk at the bar” – so while his colleagues celebrated an outer joy, he was celebrating an inner.

And this is exactly the notion of feeding the body delicacies on Shabbos (see above.)
On Shabbos which is even holier than putting on Teffilin, our whole mind – just as when we wear Teffilin – should never cease, thinking about its holiness.
87. When a child wishes for a treat, the parent gives it to them – hence they are receiving pleasure from this little treat too. The same is, that the Neshomah Yesierah, the extra Divine soul that comes to a Jew on Shabbos, rejoices in the person eating delicacies.

Note 66 Once there was a simple man that rebelled against the king – instead of killing him, the king began to elevate him.
As he rose from position to position, eventually becoming Prime Minister, his terrible shame (at himself…) for going against such a mighty and merciful king increased – so does G-d punish…
88. “These are the chronicles of heaven and earth when they were Created” – our sages teach, this world was created with Hei. – The Baal Shem explains, this world operates with five things (hei – is 5)
Pain – Acceptance of pain – Prayer – Salvation – and Acknowledgment – (An explanation: when one unfortunately has pain, one should a. realize that from G-d, all is good! – So though we may not understand, but this acceptance, transforms it to become good. – Finally, as it is but the soul that feels pain (or pleasure… – a dead body feels nothing…) therefore as one’s soul is attached to G-d, one, recognizing that it in fact is G-d’s pain, therefore one should pray for G-d! which causes salvation.)
89. The Baal Shem Tov said, when he was taken under the “Tree Of Knowledge” (perhaps a place in heaven) there were many Jews there. Under the “Tree of Life” (perhaps for more altruistic souls…) there were few. But to the inner Gan Eden – very very few.
90. “These are the chronicles of heaven and earth when they were created – the day Havaye Elokim (G-d the L-rd) 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.
91. “And G-d blew into his nostrils the breath of Life” – We know (Divine) thought is called the beginning, the level of Chochmah – and from there all the universes and all within it were created. Of-course man being the entire purpose of creation. All are created through the combinations of the twenty-two Hebrew letters of the Torah, which are included in the ten primordial creative statements, through which the world is created.
And from the breath that causes speech comes the life-force to all the worlds, and to man below – this is called Ruach (spirit) “And He blew into Him a soul of life.”
This force was disrupted through the sins of the generation of the flood – but when the Jewish people accepted the Torah, it returned, as before the sin.
And specifically to the Jewish people did the 22 letters of the Torah come.
Our sages teach, that this world was created through “Hei,” and the World-to-Come through “Yud.”
This also represents, Love and Fear of G-d – Through a Jew containing love and fear, life comes to all universes.
92 The reason the supreme Divine soul comes into the supreme low body – for what is lower than the earth… for though angels above sing the heavenly praises of G-d in beauty and sweetness, in love and harmony… nonetheless, when a person below thanks and praises G-d – because precisely it comes from a body (which has a nature to take…) this to G-d is sweeter, infinitely better, and more loved than all the songs of the highest angels.
Note 75 G-d’s sole pleasure is from people.
93. The Baal Shem Tov writes that the spirit of man within him and his life-force, is his ability to speak… – this is what it says “And G-d blew into his nostrils the breath of life, and man became a living being”… and Unkolus translates that as a speaker.
Based on this, when a person speaks – these words are his life.
And he exhales his life in those words – but because the life-force of a person is continually connected to its source. Therefore these words themselves draw down upon him a new life-force – and through this he lives continually – although in every word he exhales his life – but with every word he introduces new life.
96. All speech that people speak comes from the “realm of speech” – and man’s thoughts comes from the “realm of thought” – and when people speak good and connect their intent to their words – then they connect the realm of speech with the realm of thought and cause goodness – and conversely if they speak evil G-d-forbid.
And in this a great secret is contained – – a person should accustom themselves to never say bad words which come from the side of anger (Din) rather accustom themselves to always speak kind words, which comes from the side of Chessed (love.) So too in our thoughts – And So Do We Accomplish!
97. When a person thinks negatively, they constrict themselves – for wherever a person’s thoughts are, there they are – within a narrow “bandwidth” preventing the infinite blessings of G-d (similarly when a person thinks of physical things, he descends there.)
98. Why is the Shechina in Galus (exile?)
For “With words G-d created heaven” (in other words, words are source code) and one must use all their words for the sake of G-d.
In order to arouse the speech with which G-d 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 G-d, 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 G-d) thought, rides on the word.
101. One must feel sorry for the Shechina for instead of using words for G-d, it is used for physicality.
102. Speech is connected to the soul, and the soul is G-d – 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, 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 G-d.
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 lose his attachment.)
108. When a person speaks with reverence, words of Torah or words of wisdom – this – in every word said – makes a big heavenly impact.
And there are Tzaddikim who even when they say mundane words – as we say “the mundane words of the sages, can be studied…” – these words make a big impact – and contribute much benefit to G-d (for as G-d wishes for the side of light to win…)
109. When you study or even when you speak regular (mundane) words – consider the emotion you are engaging – Love – Fear – Compassion – Power (Winning) – Acknowledging (Gratitude) – Connection – or some type of Dominion (Authority) and connect yourself to this emotion.
110. Even when you speak to someone in the market – your speech must be filled with love and awe (of G-d.)
106. Teaches the Baal Shem Tov, the secret of “Know G-d In All Your Doings;” when you are shmoozing with your friend, have in mind that this (external) closeness, is in order to be able to then bring him closer to Hashem – this is a great Yichud.

Note 89 It is known, there are two types of speech, there is the speech in Torah and Mitzvos, and then there is the speech in making a living, and drawing someone close – to inspire them – this is in order to elevate the entire world.

Note 90 The Tzaddik is the one who elevates (to G-d) all the words of his disciples (this comes through attachment to the Tzaddik.)
The disciples of the Tzaddik (in Torah) they receive this through his Torah, and to simple people, through the fact that the Tzaddik derives lessons in serving Hashem – as well as (especially) when The Tzaddik speaks to them.


In everything (words) a person hears, the Shechina is there – this applies specially to the Dayan (Religious Judge) of the city.

He must see to it to elevate all the arguments he hears (in cases…) to Hashem. At times a person can hear from a Goy (gentile) in the market, prophecies… (in other words, as words come from G-d – though the person who is speaking may not know.)
113. King David said, “I walk expansively, for your Mitzvos I seek” King David was praising Himself on his ability to go through the market-place (and it causing no negative impulses) for all he sought in life was Yechiduim (making G-d happy.)
114. One must serve G-d with all their power – for all is important – G-d wishes we serve him in many ways.
Sometimes we are walking and talking, and we cannot study – well then we elevate this speech to G-d.
Similarly if a person is traveling and cannot learn and pray properly – he must serve G-d in other ways.
And feel not bad about this – for G-d wishes to be served in all ways. Sometimes like this… and sometimes like that – therefore He caused you should take this trip… or to speak to those people.
Note 92 “I walk expansively,” I can go in the roads and alleyways… – I can speak to every person… – because “your Mitzvos I seek.”
Meaning I only seek in this world Yechudim (Divine unity) and the beauty of the Shechina (or to beautify the Shechina) to uplift the limbs of the Shechina (G-dliness in people / matter.)
And I believe with a complete faith that there is nothing, be it small or big without the life-force and desire of the Infinite Blessed One – and Divine Life Force.
But it is greatly concealed due to our many sins – but when man does Teshuva – he should believe that this great sweet precious high light will be revealed to him within the concealment (limitations/mistakes) of Kelipas Nogah.
And as in every act and breath the energy comes from G-d. One should see to it, that in everything they do, it should be for G-d altruistically.
And everyone should accept upon themselves with joy and a complete heart – and create Yechudim (Divine unity) in everything – whether small or big – and this is for you.
115 From everything you must make a Yichud (Divine connection) even if someone is disturbing you or you see in someone something negative – understand this was shown (came) to you from G-d, for a benefit FOR YOU.
116. Says the Holy Baal Shem Tov, why do sometimes lowlifes quarrel and shame holy people – these are actually words of the Holy People that fell… for they were not careful (completely) with their words.
117. “And G-d planted a Garden In Eden and He placed there man.” Though every verse is also literal – that G-d placed him in a physical Gan Eden. Nonetheless the Holy Zohar explains – that Gan represents the 53 Parshas of the Torah. And based on the Zohar, this is the explanation: “G-d planted 53 Parshas of the Torah in Eden (which also means pleasure) in the beginning.” Meaning, that before Creation, G-d took pleasure in the Torah.
And G-d taught Adam, Torah, in Gan Eden, as it states, “To work it and protect it.”
Meaning “to work it” – this is the Mitzvahs Asei (positive commandments) – and to protect it, these are the prohibitions.
G-d is teaching how to study Torah.
Whenever one studies Torah, one should seek to take out lessons in Yiras Hashem (growth etc.)
But one who hears Torah, and decides “This I like or this I don’t…” like going to a musical production… this is called the Tree of Knowledge (“this is good…/…bad”) The day we study in this way, we shall surely (spiritually) die.
120. “And G-d Commanded On Man Saying…” The Gemarah says – from here we see G-d commanded, the Seven Noahide Laws.
The Baal Shem Tov said, regarding the seven Noahide laws – the Jews are responsible for the nations.
121. 1. We should never judge – we must always see the good in others.
2. If in any way we have been demeaned, we must believe as the verse states, “It is not good for man to be alone – a help opposing him I will make” – hence if we are never judged, we can come to believe we are righteous…
So when we see some sort of negativity in another, we must realize that on some level we too have it (in this way, this removes our anger and brings humility.)
And the main thing is to believe, in everything you say and do, G-d is there.
122. When you are praying and someone is talking to you (which causes a disturbance) especially if it is a gentile or child, realize that this is the Shechina challenging you (to strengthen your prayers.)
124. If you see (or hear about) a sin, realize that you have (at least at some level) this problem – and fix it within yourself.
125. Just as a person looking in a mirror – sees a flaw (dirt etc.) the same holds when we see a flaw in another (it really (at least on some level) is within ourselves.)
Note 106. When you see something wrong in another – educate yourself!
127. The Baal Shem Tov said, if a person never sinned, it is impossible for them to see a sin… so when you see someone who does, you must realize, on some level you do.
And when you rectify this sin in you, you will rectify it in them.
Note 108. When a Tzaddik does even a small sin, this causes a simple person to do a large…
Once the Baal Shem Tov saw someone breaking the Shabbos and this saddened him – he wondered how he had broken the Shabbos, and it was revealed to him that he once used (made use of) a Talmid Chochom (to serve him…) and the Talmid Chochom is called “Shabbos.”
128. Once the Baal Shem Tov was told, someone broke Shabbos – said he, that he himself was (partially) guilty – for he once used a Talmid Chachom called Shabbos… and then his minor sin spread and concretized until this other did a major sin.
129. It is impossible to see another sinning unless (at some level) one has this – for example, if someone saw a lewd conduct, this could be as they have arrogance, as the sages compare the two.
If someone saw idolatry, this could be that they have (or had) anger, as the sages compare the two.

131. Just as the body is grasped by grasping 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 awake.
Note 110 The name of a person is his soul.
133 Because the letters in a person’s name are the source of his life-force (soul) therefore it is fitting to always make from them a Yichud.
134. The main soul is the combination of the letters of a person’s name, for which s/he comes into this world to rectify (elevate.)
135. Every person’s Avodah (life-mission – is connected to their name (which contains what they’re about.)
136. It is known that the name of a person is their essential life – all animals, birds, and creations live based on the source of the Holy Letters of their Hebrew name in the Torah – and they are sourced in their supernal Ministering angel.
137 It is known by the Holy-Tzaddikim that the Baal Shem Tov’s soul, was one of those that departed from this realm before the sin of the eating of the Tree Of Knowledge.
138. The Three Forefathers rectified the three sins performed by Adam (spiritually…) of Murder, Idolatry and Adultery.
Avraham rectified Idolatry by giving his life (in the fiery furnace for G-d.) Yitzchok fixed murder by being ready to sacrifice his life, and Yaakov, Adultery.
139 “G-d banished man from the Garden of Eden and placed there the revolving blade” – there are many evil forces (kelipos) that attempt to block man’s ascension into heaven (during Prayer,) but one must continually work at it, and remember that the entire world is the domain of G-d.
Note 112 The Baal Shem Tov knew that he could ascend as Elijah into heaven, as he (his soul) had not tasted of the forbidden fruit (which causes man to die.)

140. “But if you are good, you will be uplifted, and if you are not, to the door of sin (the Yetzer Hara) tries to entice.”
A person must always be in the middle path – not arrogant and not depressed (low self-esteem.)
And this is the (play on the) words, “If it is good ‘seis’” – that when things are good, this causes arrogance…
But when things are not good, it causes depression…
All of this is the Yetzer Hara.
Rather, a person must take the middle path – that one should never be arrogant nor depressed – but sometimes arrogant and sometimes depressed.
In other words, if the spirit of arrogance comes to him, he should bring to himself humility (by lowering one’s esteem) and if the spirit of depression comes, one should bring oneself joy) by lifting themselves.
Moshe is the level of Daas – Knowledge – and Har Sinai – alludes to two opposites. A mountain represents arrogance – and Sinai represents humility.
This is the meaning, “And G-d spoke to Moses at Mount Sinai,” for a person needs to take the way of Moses – the way of discernment between these two extremes.
Mountain-arrogance and Sinai-lowliness.
One must be able to see how the Yetzer Hara is trying to manipulate them – for sometimes he tries to turn a person into an arrogant Mountain and other times into a lowly “no-man (land.”)
He does this by pretending to be righteous (heaping on guilt…) and in this way, the person is too depressed to serve G-d.
Now the way to beat the lowness is to say, “I am a Jew!”
And the way to beat arrogance – is to see that one is just a hunk of meat!
One must use discernment (discerning which attribute to use when.)
141. A Parable from the Baal Shem Tov – once there was a king who sent one of his servants dressed up, 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 into the circumstance… Realizing this was a trick, they told the person…. The same holds true as is well-known of the example of the king who hired a harlot to test his son’s morality…
When a person realizes, within all of their pain is G-d – then they remove it (the shell is peeled, and the sweet fruit revealed.)

143. Once there was a king who decided to test countries, so he sent a servant who fomented rebellions – but one wise person discerned, how can it be that a low servant with a few soldiers could conquer…? when the king was so great and mighty… So he pleaded with the servant (realizing that his country was in danger) and in this way saved the city. The parable is that the only way the low Yetzer Hara can possibly entice a person…
144. In the past the Yetzer Hara was only into preventing a person to receive the bliss of the world to come…
Now he got slyer and attempts to prevent both this world and the next.
For example, causing a person to be consumed with (financial ) worries.
145. Once upon a time lived a man in a beautiful home – but a conman desiring his home told him, “I will give you a billion dollars to just own a single hook.” So they made the sale, and every hour the man would come into the house to hang on his hook something, so the first owner had to give up his home.
If you let the Yetzer Hara control any of your limbs (especially sezual…)

146. To a Tzaddik, the Yetzer Hara dresses up as a Tzaddik; but to the regular people (as a regular person… For the Tzaddik would not be simply swayed by stupid desires.)
147. Why in the future will the Yetzer Hara be slaughtered – was not his job to entice man… true, but not to pretend he is pious.
149 The meaning that when Moshiach comes “G-d will slaughter the satan” is, the satan is called Samal – and G-d will take out his mem – all that will be left is the name of G-d (the essence) saal.
150. The Baal Shem Tov quotes in the name of the Ramban – One who wishes to serve G-d in all their ways, that their life should be for the sake of G-d – whenever a pleasurable deed comes their way (for pleasure is the great seducer of logic and ethics…) you should first imagine that this will give you zero pleasure – then you should think to not do it (or do the opposite…) then you will be able to see (objectively, both the side “to do” or “not to do”//) and your decision shall be accurate.
This is a great principle in life.

151. A great principle – whenever you imagine or decide on a path to pursue – immediately think of the exact opposite and the truth in the center shall guide.
152. the Baal Shem Tov says in the name of the Ramban, “Whatever gives you pleasure – as pleasure will cause you to see anything forbidden as permissible (it subconsciously alters our opinion…) therefore you have to initially remove all desire.”
153. A great principle in serving G-d is to stay far away from sadness (for serving 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 guilt feelings, in order to be able to serve Him constantly.”
154. Do not be overly righteous… and if you make a small sin, ask G-d for forgiveness, and assume that G-d has forgiven you – after all, the purpose of your service is to make G-d happy (hence what is important is not what you failed, but what you perform!)

155. There are two types – one person who knows he sins, and the other that the Yetzer Hara convinces him that he is a Tzaddik, and that others think this way about him too. While the former has a hope of repentance – the latter, self-obsessed, will never.
Note 137. When a person serves G-d but for his personal benefit; this is like a sin.
156. One of the tricks of the Yetzer Hara is to induce arrogance after doing good.
Note 158. The Baal Shem Tov said, getting rid of arrogance is compared to fulfilling the whole Torah.
158. There are two Tzaddikim – one who banishes the Yetzer Hara. The other who captures… the latter is better – this is like two people that had to deal with a robber – they waited, and when the thief came, one shouted “Thief!”
The second figured he may come back, so he waited, and when the thief came… captured him.

160. One must learn from the Yetzer Hara that, just as he (people…) have such a tremendous passion for stupid pleasures… – must I have for the true.
161. Who Is Wise – Who Learns From Everyone?
Even from the Yetzer Hara!…
Then the Yetzer Hara becomes a Yetzer Tov!
This is the meaning.. “Who Is Strong, Whoever Conquers His Yetzer….” Not Kills, but conquers under his power, to serve G-d.
162. If you desire to do a Mitzvah ignore the Yetzer Hara who tells you that through this you will come to arrogance… No, do the Mitzvah!! – And if you find it giving you arrogance, work very hard to do it altruistically the next time – and if you found it gives you arrogance, do it anyway… and once again work on doing it altruistically.
163. A Great principle is never not to do good because you are worried that it might cause arrogance or that your intentions aren’t pure… –When you do good, above you make a pure vessel (and if I understand correctly ED…) your pure intent is the inner light (so you end up with a beautiful light in a beautiful container – so worry not about perfection.)
164. The Yetzer Hara knows it cannot tell you not to study – for then you will think, you will appear worthless in others eyes… Rather he tells you not to study things that matter – that will cause you to fear G-d, and the Jewish laws…
165. It is impossible to do but good, without ulterior motives – one must do good, even saying, “I am doing this selfishly” (which gives us the oomph…) and then toward the end, do it selflessly.
166. When we all individually redeem ourselves from our Yetzer-Hara (perhaps through this mechanism, to do things both with our Yetzer Tov and Yetzer Hara – not to worry about perfection, just doing what we know is good…) then the infinite redemption will come.
167. It is well-known – in everything, even wood and stones, there are holy sparks of Divinity.
Even in a sin – what is the spark?
The spark is the Teshuva (repentance) when one does repentance, one elevates the Divinity, that gave life to the sin.

168. [It should be mentioned that based on the teachings of the Rebbes, we do not engage in fasting, rather charity for sins…]
The main goal of fasting is repentance (Teshuva).
Also one should not become arrogant from the fast.
Even a single person who does Teshuva, the entire world is forgiven – as this is the case, rejoice in any pain that the fast causes – – for certainly a great thing is being accomplished.
Think that the purpose of my fast is to bring pleasure to my Creator.
And in order to lessen the pain of the Shechina, I am accepting upon myself pain – and therefore serve G-d with joy – and the Shechina will assist me as it assists any ill-person – and G-d will help.
170. When one fasts, one’s intention should be: “Woe to me that due to my foolish lust and ego, I have angered the Great and Holy King… therefore I wish to pain myself, to break my lusts and ego… And I will cause above that ‘the servant will serve His master, the maid her mistress…’ And to fulfill the Mitzvah of Teshuva… And I desire to cause pain to myself in order that I can serve G-d in truth and with a full heart, in love and fear – in order for His oneness to be upon me. Therefore I wish to pain myself – and to offer myself as a sacrifice to G-d. “Who am I and what am I worth, that I should offer my fat and blood and body and soul and power and heart and limbs to Him…” Before, The Master and Creator of all Universes – All Universes Were Created Through His Words – And All Is Like Nothing Before Him – How Much More So, I Am Like A Worm and Dust… And my only hope is to ask from His Holiness to allow me to offer to Him sacrifices, and it is fortunate that I rejoice tremendously that I have merited to cause my body and soul to give Him pleasure.
And furthermore that this can cause that my Yetzer-Hara should be subdued before Him – and I wish to fast as I have pained the Shechina and G-d – and to ease His suffering I shall cause to myself suffering.
What is my little suffering compared to the tremendous suffering I caused Him, for so many years…
I can only ask of His Holiness to supervise my pain, to remove pain from the Shechina – and to remove from us the Kelipah through my suffering.
And I will cause above, that all the Kelipas will be removed from the Shechina – and she will be purified and unify with her husband with a complete oneness – with love and mercy – and the unity will be from above to below through the pain – from the head to the heart, and from the heart, to the ego – and His effulgence, should come also onto me.
And I am certain in G-d, that He creates everything with His words. Something out of nothing… and all before Him is non-existence.
And He supervises everything to give them life and energy – and how much more so, that He can give me energy… and He will watch over me with His kindness… and save me – that the Yetzer Hara will not cause me to sin in anything.
It will not tell me ‘I am weak, and I cannot concentrate on Torah study…’ and her many seductions.
Therefore I ask from Your Holiness to grant me strength – and protect me from all things that disturb me from your service. From my side, I feel this not as pain, as all comes from G-d.
However on my own power, I could never fast. And I give myself over to the Creator of all universes through speech – to accept upon myself all the pain and humiliation, just for the sake of His Holy Name.
And I wish to fulfil what the verse states, “You should be Holy.” And I am certain on His kindness that I will be able to faithfully serve Him – and He will assist, that no man should know about my actions (fast.)
I fear not weakness due to the fast… – for in any event without fasting, many fall ill (and hence are weak.)
Furthermore the Shechina can assist the ill – and He will certainly assist me too. And I go in the way of others, and I veer not off, at all.
And our sages say, “Whoever is greater than his friend, his Yetzer Hara too…”
And because I veer not, I can trust in G-d; as it states, “Trust G-d and do good.”
For on Mitzvos one may rely on G-d – and it says, “Those who trust in G-d will receive strength…” – also say our sages, that one who dies from Teshuva this is a good sign.
And possibly without this I would have to be Misgalgel from my sins (reincarnate…) and as I did not serve G-d primarily with love and fear.
And also they say, “Worry not about tomorrow’s fear…” – And therefore the fast is not called veering off the normal path – and I can trust in G-d to strengthen myself to be able to fast.
Sometimes, in middle of the week the Yetzer Hara strengthens himself (to fell the person from his fast…) and makes the person assume that he is in a dire state, and tells him that there is no way he can endure…
A person must understand that the Yetzer is jealous – and hence wishes not for him to ascend, and is working hard to destroy him.
When a person will be wise and strengthen himself over his Yetzer – he will cause in that hour, a great thing in heaven.
As it states in Kabbalah, the joy of G-d is when the Yetzer Hara, and the Sitra-Achara are subdued for Divine service.
Therefore as the Yetzer so desires to rid him of the greatness of his fast, and you overcome the Yetzer.. the dark side is very humbled.

Sometimes the Satan is given permission to cause (the fasting person) great pain.
But once having completed the fast, even if the person does the same fast, he will not feel this pain (as it was but a test.)
Also one should ask G-d that the fast should not affect his eyes.
If A Person Decides To Fast, Though It Has A Deleterious Side… Namely He Will Lack Joy In His Service To G-d (Due To The Pain Of Fasting…) Nonetheless, The Assumption That He Needs to Fast Is Probably Based On The Fact That There Are Parts Of His Soul That He Believes He Needs To Rectify.
Note 148
We have already mentioned a great principle from the Baal Shem Tov to never be upset / sad – and in general, the Baal Shem annulled (got rid of) the extra fasting and self-mortification (as part of Divine service.)
Note 152
There was once a holy and pious person engaged in many fasts, self-mortifications etc. yet the Baal Shem Tov said that in “the world of difference” (I assume Kelipos) they are laughing… – for as he had a “spiritual” agenda to achieve Ruach Hakodesh (akin to prophecy…) hence as he had a personal agenda (not just to fulfil the will of G-d etc…) therefore all the good he was doing was feeding darkness.
174. Even if a person fasts from Shabbos to Shabbos (namely the six days of the week) one should not think, “How amazing am I … rather compared to the Holy Angels who serve G-d incessantly, I am nothing… – but a worm and dust.”
175. The Gemarah says, “Many tried to achieve like Rabbi Shimon Bar Yochai, but for them it worked not” in other words, they did fasts to achieve his level (of holiness…) – this is not the way, rather one should dedicate what one is doing to cause to G-d pleasure.
176. Every person must go according to their level – this is the meaning of the Talmudic statement, “Many tried to achieve like Rabbi Shimon Bar Yochai, but for them it worked not.”
178. When instead of working on improving oneself, one is imitating – as the Talmudic statement, “Many tried to achieve like Rabbi Shimon Bar Yochai, but for them it worked not…” – one loses both their own level and achieves not the others.
Note 153.
“Many tried to achieve like Rabbi Shimon Bar Yochai, but for them it worked not” the problem was, instead of serving G-d with their heart, they were imitating.
179 Chanoich was a shoemaker – literally sewed shoes – and in each stich he made, he connected G-d and the Shechina.
Explains the Baal Shem Tov: thoughts come from the higher name of G-d, Havayeh (they contain the aspect of infinity…) whereas action is a limited (to a time place) dimension – and the goal is to connect your thoughts to your actions.
Note 154
“Everything that comes your way, do” – in everything that we do, whether it is eating, drinking, intimacy we can/must connect it to G-d – in everything there is to do, the connection to G-d can/must be made.
Every single thing that you do – every minor movement is supervised by G-d, and your mission is to connect intent with movement/action.
It is imperative to believe that whenever we connect our thoughts – which are connected to Havayeh (G-d) and our action we elevate (for action is connected to the “Tree of Knowledge” of good and evil – in other words, they can be positive or negative or selfish…)
When you connect physical action, the level of Malchus with the higher Daas/wisdom – this connects G-d and his Shechina.
For Moshiach is the Daas/wisdom of the Jewish people – as we know, when Moshiach comes, it states, “The whole world will be filled with the Daas/Wisdom of G-d;” Therefore when you connect Malchus with Daas, this is the revelation of Moshiach, and the hastening of redemption.
Whenever you connect thought (which is connected to G-d) with action, Malchus (the lowest level…) you should have in mind to “sweeten the judgment…” (bring joy to the lowest…) traversing from the highest heaven to the lowest earth.
The goal is to connect thought/intent which comes from the right side, to action (Malchus) which comes from the left side (sweetening her judgment.) Thought is called Ayin (Divine) while action is called Ani (I – ego.)

When we connect the concealment of this world, to the infinite knowledge – the Divine – the source (which created all for a purpose…) we sweeten all judgments.
You need to connect your actions with your soul, which is your thoughts (this sweetens all judgments.)
Action is called the body, and intention/thought is called the soul.
Connecting intention and action is the greatness of Moses.
181. Always connect the physical to the spiritual, in this way you cause heaven and earth to kiss.
182. Through positive intentions we connect everything physical to the spiritual.
Note 157 Our goal is to connect the physical with the realm of thought, bringing it back to its infinite source.
184. The two jesters who will inherit the world to come (mentioned in the Talmud) their mission was to connect everyone and their entire life with Shechina.. – apart from people who were morose (as they couldn’t connect to them) that’s why they would first tell them jokes.

Note 159
The two jesters would elevate everything from below to above.
185. In everything you do, your intention should be for G-d, not even a minor amount should your intention be selfish.
Note 160. Not only do we do things for G-d – in other words, eat to have the strength to serve… – rather, in everything we do, we elevate the sparks of G-d. So when we eat, the intention is to elevate the food – and this applies to every aspect of our lives.
187. We must connect the physical to the spiritual, this includes our own animal soul (that it joins us in serving G-d.)
189. “The whole world is filled with His glory” – There is nothing, neither big nor small, which from Him is separated.
For He is the existence of all – therefore a good person can connect G-d even to physical matter(s) – whether it is eating, drinking, intercourse – business – mundane chats or interactions / exchanges.
This is the secret of the giver… bending down to uplift the receiver (say a father to his child…) And this is the Kabbalistic meaning, “Know G-d in all your ways…” (as “Adam Knew Eve…”) In other words, unite everything to G-d.
If (the above applies) to physical matter (that we must unite all to G-d) how much more so regarding prayer which stands at the pinnacle of reality.
There are within prayer, many levels – and in each, one can unite with higher spiritual dimensions.
Whichever level you are standing in, unite yourself with all people who are at this level.
For they are all limbs of the Jewish soul (community) and from there pray/unite.
And G-d will be with you, and you will elevate (it would appear, All…)

Parshas Noach
2. A person is called a Tzaddik when in the service of G-d, He has great pleasure.
2. Just as in a physical intimate union, one can only have an elevation through desire. Similarly a person whose service of G-d is not ulterior, but motivated due to one’s great love of G-d, this births spiritual delight.
3. The Baal Shem said in the name of the Ramban – if you seek to understand what is service of G-d (Avodas Hashem) if when you learn Torah, you are filled with pleasure and dread (awe/reverence.)
Note 2. The Baal Shem Tov told his son, the way to know if you are truly serving G-d, if when you learn Torah you are filled with love and fear of G-d.
The Baal Shem Tov said: See to it, from every Avodah (service of G-d… say, Torah / Prayer…) you receive fear and humility.
4. Though in the physical realm, where one derives pleasure one derives not fear/pain (as they are opposites…) but in the spiritual realm, they can be simultaneous.
5. Serve G-d simultaneously with awe and joy – these are two twins that should never be separated – fear without joy, is misery – rather one should always joyfully serve G-d.

6. There are great Tzaddikim that need no preparation, as soon as they start Davening (praying etc.) the great unbelievable sweetness and delight of G-d, upon them comes.

There are others who try their best – though they achieve not this delight – as they try, G-d considers as if they have.

There are others who sunder themselves from serving G-d, G-d-forbid. (They are called the living dead – and even worse, is when they dabble in the atheistic philosophy…)

7. A man once queried of the Baal Shem Tov: Why when I am meditating and feel connected to G-d, do I suddenly feel distant?

Explained the Baal Shem Tov, this is like a father getting his little boy to walk.
First he holds out his hands, the boy runs to the father but then he withdraws his hands – for if he did not do so, the furthest the son could walk, would be up to that point – but with constant removal, the son constantly grows.
Note 6. Like a father who withdraws his hands so his little boy should learn to go further – the withdrawal of G-d from the Jewish people, is so we can ascend.
8. Just like a father who withdraws his hands so his son should go further – the Tzaddik who serves G-d, but feels distant…
9. Just as a father teaching his son to walk, first he may hold his hand and then he lets go… so the son can walk on his own – similarly to bring us to the service of G-d, G-d firstly gives us inspiration – but then we must persevere.

10If G-d seeks our closeness, why did He make it that we can be distant? The answer is that ultimately if someone is always close (like if you eat ice cream daily) it ceases to give pleasure.
11. By nature, as the soul comes from G-d, it seeks to return to G-d (expire… Clois Hanefesh…) that is why G-d puts it into a body (that seeks physical needs/pleasures.)

Note 10 Everything seeks to go back to its source – therefore the soul seeks to return to G-d.
So through eating, drinking, sleeping, some business, this quiets the soul’s longing (as the person is involved elsewhere) however simultaneously it strengthens.
Because life is up and down – as a constant pleasure loses its pleasure (so we fluctuate between spirituality and physicality) for in order for us to constantly feel pleasure in G-d – which is the essence of Avodas Hashem (Divine service) the physical must at times withdraw us.

14 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… and then is told “Purchase, for here we give nothing for free!” – Initially G-d gives us a taste of spirituality…
Note 12 The greatest passion for G-d – in fact which Tzaddikim long for – is the passion of the person who first encounters.
First G-d gives one a great delight in Divine service, for one needs to know what one needs to look for. But then this is taken away, for one can hardly be rewarded for being led (by the bridle…) Only then it is, as the example, as a father who continuously draws his son close by holding out his hands, and withdraws, so the son can learn to run – eventually we can achieve a delight in G-d, which is the purpose of service of G-d – even greater than to what to us is shown.

The Baal Shem Tov On Davening / Prayer/ing
Make a light / Tzahor,” for the Teive (ark) and complete it (on its roof) to the width of an Ama” (app. 3 feet.)
Tzohar means light, and Teiva means (also) word.
Says the Holy Baal Shem, “Make your words of Torah and Teffilah (prayer) bright. For within every letter there are universes, souls and Divine energy.
And these universes and souls, elevate and connect, and unify with Divine energy – then afterwards they connect with the letters of the word, and they become an ark, and afterwards combinations (Yechudim) of Divine energy occur.
And a person should include his soul in each level mentioned – and then all the universes unite as one.
They elevate and a great pleasure and rejoicing occurs above.
This is the meaning that, the Teivah should have an upper, middle and lower floor – there are the worlds, angels, and Divine energy.
Every word you say, you must hear (yourself) – for the Divine presence (the Shechina) is the world of speech – – it takes much faith to believe this.
When we pray, we must put all our energy in every letter we say.
We should have in mind that the letters connect.
Now if a physical union is pleasurable – infinitely more so a spiritual.
We should then elevate ourselves to the point where we are in the mystical realm of Beriah.
We can’t even hear the words, only our thoughts, and then we get to the point of Atzilus.
Every word has three stories – universes, souls and Divine energy.
The bottom level are the universes which we connect to the soul, which then get connected to the Divine energy – we must have faith, that this is what we accomplish in every word of prayer.
Make a portal from the word – to see from one end to the other end of the world.
“Make your words bright” – when a Jew speaks, he must make sure that before he speaks he thinks (so his word will be illuminated.)
When you pray, pray to the Divine within the letters.
Request that the Divine in the letters cause you to pray a sincere prayer. Through this, all the harsh judgment will be sweetened to mercy.
Every word includes in it every universe.
Every word is like a spiritual person, and one must place all one’s energy into the word – otherwise it creates sort of a spiritual man, missing a limb or two.
Every word contains universes – and if one places one’s entire energy into saying the words, then these universes are enlightened – and bestow.
The breath below rises, to the breath above (I think this means our souls beyond…) which then gives us breath below.
The Baal Shem Tov’s soul told him, that all that was bestowed upon him, was not for the incredible knowledge he learned, but the tremendous devotion in prayer.
The Baal Shem Tov said, though one should pray with the fire of their soul, they must do so with a broken humble-heart.
For once his disciples were all praying with fiery passion, but an accusatory decree in heaven arose, as they lacked humility – but as one person had humility, it saved them.
One can read the Torah making mistakes, but knowing its light – as one cherishes the Torah, this brings G-d joy.
This is like a parent who though his young son is stumbling over the words, but he is so happy to listen, and fulfil his requests.
When one awakens, one must be careful to say nothing (certainly superfluous…) for the world is created as is known through (Divine) thought, speech and action.
Now of-course thought was the first – just as the Torah commands one to honor the eldest son, for he receives the greatest portion from the father and transfers this to his siblings (perhaps this means latent soul talents…) similar, all comes from our first thoughts.
Whatever one sees, one should connect it to G-d, when one sees love, remind yourself of your love for G-d – if one sees fear remind yourself of your fear of G-d – even when going to the bathroom, you can say, “I separate the evil from the good” – this is Yechudim.
When a person goes to do a Mitzvah they must run. You see… when we get to heaven, every Mitzvah we did – everything we do, creates a soul and a body – the intent is the soul, and the body is the deed. So this person who tarries, perhaps shmoozing along… then in heaven, is forced to crawl a narrow bridge over a raging river – firstly it is very scary – but then the angels he created – that were looking forward to his creation – for from his intent, the angel’s soul was born, and from his future action, the body – it blocks the way… and the extra time spent on the bridge, is for it painful.
34. Says the Holy Baal Shem Tov – once the satan in heaven accused the Jews – not the wicked but the righteous – they go to Shul, however on the way they get sidetracked by a hawker, and for the few cents they save by purchasing the item/s, they miss Kaddish and Barchu etc.
Answered the Baal Shem Tov: true they may spend a few cents and lose a Mitzvah, but if they already gained a Mitzvah, even for all the money in the world, never would they relinquish.
35. Sometimes prior to Davening (prayer) one must truly strengthen themselves, so they can meditate/concentrate.
Some people this works by learning Torah (hence expanding their thinking…) others through saying psalms, and others though neither – as long as a person gets themselves into the right frame of mind.
36. One should not exert all their energy prior to praying, on say, saying the Tehhilim, and lose what is most important – namely deep concentration/meditation during Pesuikie Dezimrah, Shema and Shmoinah Esrei.
The same applies that one should lessen their effort before Neilah – so as to say Neilah with great concentration.
37. Whenever in Tehhilim it states, “Mizmor Lidavid” (a song to David ) first David would sing and then the Ruach Hakodesh upon him would reside… Whenever it says “Lidavid Mizmor” – to David a song, first the Ruach Hakodesh would rest, and then he would sing. So when we say Tehhilim… with great reverence and humility must we say… – for when does the Ruach Hakodesh upon us reside?!

38. The Baal Shem Tov told his disciples that before prayers, one should learn a teaching of the Zohar.
39. One should be very careful to begin prayers, saying the Shema before Netz, sunrise, for then it is easy to be heard (afterward harsh judgments are in the air.)
40. The Baal Shem Tov wrote: how come one may not precede their prayers to the community?… for it is important to pray together.
Once the Baal Shem Tov took – as his custom, but this time more so – long in his prayers. All his Holy Disciples waited for a very long time, but eventually each departed to do what they needed. – When they came back, the Baal Shem Tov said, “the fact that you left caused a great separation – for when we are all together, the prayer ascended.”
He gave an example that, “there was once a beautiful bird of an extraordinary kaleidoscopic color, and it perched itself high on a tree that no one could reach it – the king desperately desired it, so he said / told people to climb on each other’s shoulders to reach it.
But as some people weren’t in the mood, they couldn’t get to the top. The truth behind this exercise was not really the bird – but the king desires the unity of the people.
Through unity we ascend to the highest heaven, for every Jew, like every letter of the Torah, combined – form the Holy of Holies.
As you caused a separation, therefore the rectification is to place deep within each of your hearts, a real love for your fellow Jew, and your Father In Heaven.”
42. It is amazing that someone can remain alive after praying – for based on the incredible sacrifice in prayer (focus / concertation) it is amazing….
43. The Baal Shem Tov said – it is amazing that though one can be in total concentration in prayer- afterwards, they remain alive.
44. A person who speaks without thinking, this is as grievous 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.)
45. One who is on a low level, far better s/he should pray from the siddur, for the letters add in concentration – however one who is in heaven, far better not – for then the letters disturb.
47. To begin a person should have intense concertation during prayer, and this will allow that throughout their prayer, they will.
49. It is not possible to pray without strengthening oneself, and hence one should ask of Hashem.
50. Be aware, it is good that G-d helps that one should pray half or most of the prayer with great concentration – and when one feels weak, then one can prays the rest with a little.
51. Sometimes a person prays with minimal ability to concentrate, but then in one second the light of G-d shines through his soul, and he is elevated heavenly.
52. Sometimes a person prays in small (“small” and “large” refences to capacity…) he doesn’t go heavenward.
However he is aware that G-d’s glory fill this earth, and like a child feels close – this too is a great connection.
53. Even if one is in small (capacity – connection…) one should still pray (with small…) For sometimes Above, it is small (like za”h) – the most important thing is to be connected; for like a coal – the flame may be small, however with a blow, it can quickly go large.
54. If one finds that one (intellectually/emotionally) cannot pray, then one shouldn’t give up, and strengthen and deepen their fear of G-d – this is like a king who goes to battle.
Now the wise people know him from his character (behavior…) – but the average person can recognize him only because that is where greater protection is… So too, the person who wishes to get to the king, must strengthen themselves.
55. A person shouldn’t say – “When I can pray with fervor I shall, but when I can’t, I won’t…” for as the example of a king who goes into battle (battlefield…) So those who are close recognize him (from his behavior) but most only through the fact he is extra protected – likewise G-d is there ( you just have to fight harder to get to Him.)
56. Even when someone is small (stressed…) they should think about Heaven – G-d – and immediately to there they are elevated… – for as is known, wherever a person’s thoughts are, there he is.
In the book Kesoinois Pasm it writes – wherever a person’s thoughts are, there he is, whether above or…
In Toildois Yaakov Yosef he writes, I heard from my master “Where a person’s thoughts are, there the person is.”
In the Degel Machaneh Efraim (in the name of the Baal Shem Tov) “Wherever a person’s thoughts are, there they are entirely.”
In Likutie Imri Pninim, I heard from my Rebbe, “Wherever a person’s thoughts are, there they are entirely – when someone thinks about G-d then they stand in G-d’s presence, if G-d-forbid they have negative thoughts (anger etc.) they are literally in hell (with its fires consuming them.) This is so even when they are alive, how much more so after death. – But Tzaddikim whose thoughts are about G-d – (machshavah) “thought” is the same letters as “joy” (simcha.”)
In Ksoines Pasim, “I received from my master, to know if one’s soul is connected to life or death, one need ask themselves what they want… – if it is lashoin hara, jokes etc. or if, Torah and good deeds.
In Shoishanim Lidavid he writes: the Baal Shem Tov explained, where a person’s thoughts are, that is where he is connected to – if he thinks angry thoughts, he is connected to the realm of din (anger, and he will be judged…) if he has trust in G-d’s plan – he will receive blessings – hence a person should always be connected to G-d.
58. When a person begins to pray, he should do so in fear – considering to whom will I be praying to…. – the Master of all the universes, who creates and keeps them going! Think about how great and lofty G-d is, and afterwards he can be in the higher universes.
60. Certainly prayer done from joy, is far greater than from bitterness and with tears – this is like the difference between a poor person, who requests of the king with tears – even so… but a little will he receive… Whereas, the minister who praises the king highly, gets a great gift.
61. Ensure your prayers are said with love and fear of G-d, not for any selfish motives – for this gives rise (perhaps this is speaking to the great Tzaddikim…) to enemies who seek to harm you – and even more importantly, is the love.
From Toidois Yaakov Yosef – The Kabbalists teach, one should always serve G-d with love and fear. Says the Baal Shem Tov – but on Rosh Hashanah, it should be with more fear, and on Shabbos and the holidays, with more love.
62. From doing a Mitzvah – Torah, prayer – with selfish intents – as every thought is a complete “person,” thus is born someone (see below for more…) who will cause you pain.
Teaches the Degel Machenah Efraim (in the name of the Baal Shem Tov) the verse states, “If G-d loves someone, even their enemies make peace with them” – Why, enemies? – For some people are simply malicious… – but sometimes the hate that comes from one (even from within their own family,) is because it is offshoots (sparks) of sins they did (that are inhabiting this person) however when you do Teshuvah, those sparks die (so the hate dissolves.)
63. One should not say, “I will only Daven intensely on Shabbos but not during the weekdays” – for this is like someone who once a week has access to the king, but the rest of the week ignores – even though his access is once a week, but as he knows that without the king, life is meaningless… he does whatever he can (to gain access) and the king will do His will.
64. Even someone who learns Torah, if they are not nice, especially if it fills them with arrogance, their Torah is worthless.
66. Sometimes a person wishes to Daven but (as an old man) his limbs feel like they are a burden (heavy…) this is what King David prayed for, to have the energy to pray…
67. “Cast me not aside in old age” explain the Baal Shem Tov, “cast not serving G-d, till old age… “
68. Says the Baal Shem Tov, what does it mean, “Cast me not aside in old age…?”
Does a person need not 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!”
69. A person should train themselves to Daven, even the songs in a low voice – and he should cry out quietly… – and he should say the words, whether in Davening or learning with all his energy – as it states, “my entire body” speaks – and the crying out that comes from intense concentration (passion) should be soft.

70. Sometimes we must pray to G-d only with our soul – this means with thought… and the body is pretty stationary… in order to not wear oneself out…
And sometimes, a person can say the entire prayer with great fear and love, and passion without actual movement.
And it will appear to another, that he is saying these things without any passion. And a person can do this when he is deeply attached to G-d. Then he can serve Him with his soul alone, with great love.
And this in fact is even better, and goes quicker, and even deeper passion to G-d – then a prayer that looks outwardly very passionate – such a prayer, the Kelipah has no hold over, for it is all internal.
71. Sometimes a person can pray exceptionally quickly, as his heart is so passionately fired up for G-d, that the words say themselves.
72. By Meditating on this name כ”ף וא”ו זיי”ן וא”ו we clear our mind.
76. “I heard from my Master, both when it comes to learning, and when it comes to prayer, if one understands, the words they are saying, and the actual law in his learning, then he attaches Malchus which is speech, to Binah which is thought.
77. The whole point of prayer is to unite the Din (or sweeten the din) of Malchus, by connecting it to Binah.
78. The secret of Prayer like lighting, is first there is silence which is golden, and then it leads to the love, which assuages the Din (for as is known, one must rectify anger at its source.)
81. If one needs to educate their fellow man / citizens etc. first one must connect oneself to G-d. And then one should feel connected to them – for we all have one source (particularly the leaders to the people (Rebbes etc.)) and when one does this – then “G-d your Lord is with you,” and you can uplift them and connect them to G-d.
The Baal Shem Tov says, if you seek to lift someone who is drowning, you cannot give him your hand, for then he will pull you in, rather you must grab his hair.
82. The Baal Shem Tov says, when we pray, we should realize that the person is a small (micro, which contains the macro) universe – so by praying, and realizing that this energy is coming into you, it comes into the entire (macro ) universe/s.
83. “Ask Of Your G-d, A Sign / Ois” – (Ois in Hebrew also means letter) says the Baal Shem Tov – ask of G-d that the letters you say in prayer, you should be able to return them to their source.
84. When you pray, realize, G-d is in the letters – for you cannot speak unless you have thought.
So these holy letters are the clothing for the King – and through saying them with intense joy and concentration, you unite with G-d.
85. The world is made through speech, so before we say the words of Davening, let us meditate on the fact that speech is preceded by thought, which is preceded by desire (emotions, that create the thoughts..) so through my prayers, I am sourcing the Divine speech, thought, desire (emotions that are the entirety of everything.)
86. When you speak (pray,) know that the words you are saying come from G-d, and through this you elevate the words.
87. As the parable is a garment to the wisdom – so too, speech is a garment to thought.
And when one speaks (prays) without concentration, this breaks the vessels (in other words, causes cosmic shattering…) for there is no life in the vessels… And when one removes oneself from the physical – which is the body and it’s (his) vessel; then one can see the inner light – the energy and light of the letters.
And when one removes oneself from the physical – and one clothes oneself into the very words – then he is connected to G-d – who is in these words – and one should see to it that one doesn’t lose concentration – and one should strengthen oneself to elevate.
Note 59
The Baal Shem Tov said, the letters of speech are called limited and measured (boxed) containers / called Yesh (existence.) How much more so the practical Mitzvos, like Teffilin and Tallis – the containers is called Yesh.
And one must draw into it the spiritual light, that gives it life, which is called Ayin (“nothingness.”)
For it is soul that comes from “nothing,” from the infinite source of life.
And corresponding to these two levels one will receive the world to come, as it states, “To give to those who love me, ‘Yesh,’ and their treasure-stores will I fill.”
This is the light of the soul inside the treasure-house, and container, which gives it life, called Ayin.
88. Place all your concentration in the power of the words that you say in prayer, until you see the light of the letters, how they dance into one another.
And from this, new lights are born – and this is the meaning of the verse, “Light is sowed for the righteous and for the good-hearted joy.”
The letters of the Torah are the “rooms” of G-d, that He draws into them His Infinite Light; as it states in the Holy Zohar, “G-d and his Torah are completely one.”
And into it, one must put all of one’s concentration, which is the soul – for one’s concentration is their soul – and this is attachment / Deveikus.
“G-d, the Torah and the Jewish people are completely one” – and in this way, we excise ourselves from the mundane physicality – in other words, we remove our soul from our body, and our soul will be in those words (thoughts) that we speak, and one will see many higher universes.

Note 61
The idea of attachment (to G-d during prayer) is that when you say a word, you say it at length, for due to one’s longing for it (the G-dliness within,) one seeks not to depart from it, and therefore one says it at length.
In Kesser Shem Tov, it says regarding Diviekus (attachment,) some say attachment is when you say the word at length, and you don’t wish to separate from it… and others say it is when you do a Mitzvah or learn Torah, and you create a body to the soul, and a soul to the spirit, and the spirit to the Neshomah – higher soul – and the soul becomes the vessel for the light of the Shechinah upon our head.
And it is as if this light spreads around you, and you are in the light, sitting and rejoicing, with trepidation.
Similarly the heaven is like a semi-circle in each direction.
And the “awe of heaven” should literally be upon – as heaven. And the light of the Shechina – which is called “awe of heaven” – is literally on you – – as if the light completely surrounds you… And you are within the light, and the radiance of the Shechina, and you rejoice in trepidation… and this a complete unity (with G-d.)
89. You should see yourself – that the world (the heavenly) speech speaks in (through ) you, and without it, it would be impossible to speak.
As the verse states, “G-d open my lips” and so too, your thoughts are not possible to be, except through the agency of the world of thoughts.
And you are like a Shofar, that what comes out of you is the voice that was put in – and if the blower stops… no voice will come out.
So too, without the power of G-d which places this in you, you couldn’t speak or think.
90. Realize that when you pray, that the realm of speech (above) is speaking in you – such an incredible realm through which the entire universe was made.
As it is says, “G-d made the universe though Divine speech” and through this, think about the greatness of G-d – that all the life-force of all the universes come through His speech.
And He is the realm of transcendence (Yirah,) and the Shechina contracts itself and rests in in your speech, as it states in Sefer Yetzira – “He placed them in the mouth” and if this is the case with the Divine speech, how much more so the Divine thought! – How many awesome pure lights which no man can fathom… so when you think (the words of prayer) realize that this is the contraction of the realm of thought in your mind, in the potential of Chochmah and Bina (your brain… )
Such an infinite realm, one should feel embarrassed (healthy sense of reverence from…)
91. And this is called Davening (praying ) Lishmah (properly…) To pray for the sake of the words, for the words long to cleave to the thoughts (meanings) and when you speak with love and awe and voice, then the words and the thought realm, love each other. This is like the pleasure a father has from his son, for the thoughts long to come into the voice to be spoken.
92. 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 is the realm of thought. And this world receives letters of speech through the medium of emotions (heavenly..) namely Love (kindness) Din (judgment) Mercy, for this world contains space and limitation – therefore it must receive though the emotion – this is like the sun that one cannot look at it, as its light is too strong… And the light that comes out of it, one can see – one can benefit from it, as it is less… If it was as intense as the sun itself, no one could grasp (benefit) from it, and this the meaning that “G-d is a sun and protector.”
93. Just as a mother wishes for her son to say something clever so the father will fall in love with him (be proud etc.) Similarly the Shechina (Divine “motherhood”) wishes for you to pray with great love and awe and then G-d boast to all the angels… Furthermore this causes all the angels to also praise G-d – as such, best to say at least one word in your prayer, with love and awe.
94. Our prayers should be specifically so the voice (meaning, the Holy letters containing Divine energy) should return to her father the king – this is like a conman who really has no business coming to the king, but as he is given the task of holding onto the kings signet ring, which the king loves – all the gates are to him open. Similarly a person who sole desire in his prayers is that the words return to her father – all gateways of blessing to him/her are open.
95. I heard from my Master (the Baal Shem Tov) regarding morning prayers – that it should be as is written “I wake up the dawn and the dawn doesn’t arouse (rouse) me” – a person must try and exert much effort until Boruch She-amer which corresponds to the world of Assiyah – which is below, the location of Kelipos – and then he should concentrate further from Boruch She-amer until Yishtabach which is the world of Yetzira, and there, there are less kelipos – and from Yishtabach until Shemoinah Esrai you should concentrate further (deeper) and then during Shemoinah Esrei, this is like hugging and kissing (intimacy) and one should undress oneself of one’s physicality, as it says in Shulchan Aruch, see there… – and then one arouses the spirit (Divine) and in this order… a male (in other words, permanent inspiration) is engendered. However when a person randomly receives a Divine inspiration, this is not good, and therefore when this occurs one should have an intense fear (of G-d) and pray from the depths of the heart.
Note 65 The Baal Shem Tov says, “prayer is intimacy with the Shechina.”
Note 66 If a person suddenly is aroused by a Divine inspiration, a great love for G-d (without any effort) this is not a good sign at all.
The Baal Shem Tov says, we need to ask G-d, that we should come to him in inspiration, not that we get a gift from beyond, of inspiration – for in such a circumstance there is the attribute of Din.
The Baal Shem Tov said, a reason why Moshiach is delayed is because we don’t properly arouse ourselves to love G-d in Ahava Rabbah, which is preparation for Shemoinah Esrei.
96. As soon as one starts praying and says the words “And-ay Sifasay Tiftach…” (“G-d open my lips and may my mouth sing your praises” – said before Shemoinah Esrie…) immediately the Shechina (Divine voice) is speaking through the person.

When one has the conviction that the Shechinah is speaking through you – certainly a great awe and reverence would be felt. Furthermore it is as if G-d-Himself has humbled Himself to come down to speak these words.

And G-d is with you completely – as it says, “Peeks from the cracks..” meaning from the very letters which are rooms and one is ascending room to room – and in every room one is being judged if he is worthy to enter – and if the person would consider that he is being judged then when a foreign (non-relevant) thought enters one’s mind (which is an attempt to hold him from entering a higher level…) certainly one would work harder in prayer – but one forgets that he is being judged.
97. The Baal Shem Tov speaks about what it says in the Zohar – that a person is judged in every room, and he is expelled from that room – meaning the words of Davening are called rooms – for the mind rests in them; and the person who prays is going from letter to letter, from word to word (from room to room) and if one is not worthy, the way he is expelled is by giving him a foreign (distracting ) thought and ultimately he is outside. ??
Note 70

In Tzavvas Harivash – When you pray, imagine you are going from room to room – (heavenly chamber to heavenly chamber) and when a distracting thought comes to you, they are expelling you (from that chamber) for in each chamber you get judged if you are permitted entry – and if you pray not with passion – then begin to! (As this can allow you to enter…) and if you are praying with passion (so it is not that you are being expelled, rather) see what is the nature of the distracting thought… – if it is for example lewd – then bring it to its source, namely love for G-d (as lust is the counterpart (in the realm of evil, to positive love).
When one has a distracting thought – then one should be most embarrassed, for one has been banished from the king’s palace – and one should return to the palace with great embarrassment and tremendous humility. For a disturbing thought (in prayer) is akin to giving birth to a mamzer (bastard child) as it says in the Talmud, one thing leads to another… – just as thought is male and female, similarly the voice and the speech are male and female. And if one has a foreign thought, while he is thinking holy words – then it is akin to the birth of a Mamzer – for this creation has a form – akin to an outwardly kosher person but with an evil inside.
So too, the speech is in holy letters – but the thought is bad – that one thinks elsewhere, and this gives rise to a Mamzer. Furthermore one should think that G-d say,s “Why have you come into the word… but not I?” for the person’s thoughts are elsewhere.
99. If a person prays and while praying is distracted (thinking elsewhere..) then the kelipah (dark forces) covers the speech. For thought (the intent) rides the speech – it would be better had this prayer not been, for whatever comes from the heart (of man below) enters the heart (of “man” above.)
Note 72. Just as horses take the king (in his chariot) so too the horses – letters of Prayer… draw to us the king.
100. The idea of (Divine unity) Yichud (unity with the Divine) in prayer, is that one’s thoughts should not be distracted (thinking about something other than the) prayer – to not mix bad within good.
101. During prayer one must remove themselves of the physicality of the world, as if they are not in this world – this is the interpretation of what our sages teach, “If I am not for I, who is…”
In other words, when I arrive at the level that I do not feel myself… “if I am in this world or not…” – certainly I shall have no fear of distracting thoughts – for what kind of distracting thought can come to me, when I am removed from this world.
And this is “Who is for I?” – In other words, no distracting thought can come to me. However if I am all about myself… – considering myself super-important – then in fact “I am not…” (truly worthless…)
And this what is says, “who is for I?” – In other words, of what value is my service to G-d… For then distracting thoughts will distract my prayer, and it is as if I am not in this realm.
For the entire purpose of life is to serve G-d. And also what our sages state, “If I am here, all is here…” we can explain according to this.
102. When a Jew prays and connects himself to G-d – a voice is announced (from G-d in heaven) “Tzeineh Ureiena Bnois Tziyon…” in other words – “whoever is not worthy for this unity, nor wishes for it, should leave (Tzena from Yeitzei…) and whoever desires it, Urenea (from Reah / see…) that the when the kelipos hear this voice, they desire to distract the person in his prayers – with a foreign thought from the pleasures of this world – and the wise person connects the foreign love to feeling in contrast a great love and reverence for G-d.
And one should say to themselves – “why should I connect to this simplistic physical pleasure – far better to attach myself to the energy which is the source of all.
103. The sign that one’s prayers are accepted is that if a person has the ability to pray all the prayers without any distracting thoughts or with love and reverence (each to their personal capacity…)
104. The Baal Shem Tov taught, for simple people (who find it difficult to concentrate properly) it is good to rush through Davening (in order to maintain focus.)
And he quoted a beautiful example he heard from his brother-in-law, Reb Gershon Kutavier – There was a forest road where ferocious bandits lurked – everyone would rush through the road – once two people went – but one was drunk as a skunk… – The normal person rushed and was saved – but the drunk was beat black and blue – said the sober to the drunk after he came out – “Amazing, how did you make it out?” – Said he to the sober, “but what was the issue?” (as he felt no issues…) Said the sober person, “But look at all the wounds…” The drunk didn’t realize.
(In other words, this is about rushing through the prayers in order to be able to maintain focused concentration – not allow the kelipos to cause distracting thoughts.)

105. The Baal Shem Tov said – the idea that when a person starts to pray, many distractive thoughts come… are actually a good sign.
For if there is a simple person who would like to go to the king – of-course there are guards at many doorways – now if what he will relate to the king is bad for the guards – if the chances are the king in any event will ignore this individual – they will put not up a block… However if this person is an important minister whom they know the king will listen to – then they do all in their power to block him.
Similarly as the kelipos are holding onto sparks of G-dliness, especially a righteous person, they attempt to disturb his prayers. But the petitioner can scream, “Father save me!” And because G-d desires the prayers of the Jewish people, hence all the doors open, and he fixes what needs to be rectified, and elevates the Holy-Spark and creates salvation.
107. When a person prays, distracting thoughts come to him; now prayer elevates man, man has many potentials. In each world he comes to, he is able to affect big things.
However the kelipah seek to stop him, so they throw to him bad thoughts (now of-course, the letters which create good thoughts are the same as bad… – so this is like, though there may be a very delicious dish, but if you take a few delicious dishes and just mix them up, it may be repulsive…) therefore a person needs to discern where these thoughts came from… (for all thoughts come from either the seven positive or negative emotions… – so if it is lust, one can think about love for G-d; if it’s fear, one can think about fear of G-d; if its boasting, one can think about G-d’s glory – this is in fact is a tremendous thing, and this causes a great delight to G-d, like (G-d-forbid) a prince who got captured and returned from captivity (for now these sparks elevate to G-d. )
108. When a person is praying they should crush the distracting thought, and fully focus on G-d.
This is like a person who was counting money, and his son came to him saying, “I see you have money, please use it to redeem me.”
109. If a person learns Torah or prays without love / fear of G-d, the words ascend not (to G-d.)
Certainly if one has distracting thoughts…. – these thoughts are actually the result of one’s own sins – from the kelipos. When a person realizes that they are their own sins and thus one is very perturbed and repents (for the spirituality wishes to return to her father) it so causes.

110. Note 83
I heard from my master (the Baal Shem Tov) regarding Prayer – that one needs in every word humility, separation and sweetening.
In every letter, all letters are included.
For the source of all letters is Alef, and it is close to the infinite ray of the Infinite.
And afterwards it spreads and places itself, letter into letter, until the letter Beis, which is two Alefs, until the letter Tof – each one is a cover and concealment of the infinite light.
In four hundred coverings… – and the letter Tof is the final and most distant from the Creator, by many concealments.
To the extent that Eisav and the four hundred (bad) men with him can draw energy from there.
And the Tzaddik who knows that the Master-Of-The-World, is in every movement and in all places – and there is no place devoid of Him – then he uncovers the covering… – and elevates all the souls to the highest heights, to G-d, the Master of the World.
And in this way He gathers all the stones (letters) to one location.
The unity of the infinite light – and they, all become one in the singular true source, that the Tzaddik elevated them to – the original source of the infinite light.

In all the meditations that are there, one must think in every word to sweeten the anger (Din) – for the secret of the word Alef is Peleh. And this comes into the letter Beis which are two Alefs, until the letter Tof – four hundred etc. and as the letter becomes distant – it becomes distant from the supreme pleasure of the light.
And it comes into the concealment of the Kelipa until the letter Tof – which is a crooked foot – Malchus of Malchus of Assiyah; Where distracting thoughts and lusts & loves, are found.
And also there G-d conceals Himself, for there is a spark of Divinity (within all.)
And when one considers the exile of the Shechina (the concealment of G-d within all matter) that a part of G-d is “trapped” in this dirty container of kelipa : ( One will have a deep fear (perturbed.)
One must know that there is no movement without G-d – – hence “G-d is with me,” and then one can overcome the test.
Especially when one has disturbing thoughts in prayer – a great fear can come to him (because of it…) and one should humble oneself literally like dust.
In fact, all creatures, even a worm serves G-d… Then one removes the spark from the Kelipah (and it ascends into G-d, and through this humility, a great separation comes from above, that one should not be too broken from their great humility – and actually a division between good and evil is created – and the evil falls off… And then comes a sweetening within the light of G-dliness. And one tastes the taste of the world to come.
And the anger gets sweetened (in its source.)
And this is the order of prayer – first humility in the songs of praise (Pesuikie Dezimra) to feel connected to all creatures (all serving G-d) on this earth – that a nothing and breath such as you, can merit to sing praise before the Great and Awesome Infinite Creator!!! – And then in Shemah there is a separation – the choseness of the Jewish people – and but you, say the Shemah … Echad – and then during Shemoina Esrei there is a sweetening with tremendous attachment – and this is both generally and specifically in every single letter.
111. Just knowing that G-d is within every single detail and movement in this world, gives the person the powerful faith to subdue the kelipa.
The way we overcome the Kelipa is we are aware that G-d is literally in everything – when one is conscious of this fact, this allows one to not become angry, petty…And have a humble heart – hence filled with love of G-d and for the Jewish people – and through this, one separates the good from the evil in all times and places.
112. “How does one dance before the Kallah” – Beis Shamai says “The Kallah As She is…” Beis Hillel Says, “A Beautiful And Kindly Bride…” the explanation (spiritually of this…) is, when Moshiach comes, the Shechina is called “Kallah” etc. however now the Shechina is referred to as “this…”
So the point is, how do we dance in exile, when the Shechina is in exile? – For the dance is to elevate all the sparks, and the low level, to elevate it to above, like a holy-dance etc. and this works not out well during the time of Galus – for who can do this perfectly?
Therefore Beis Shamai says, “A Kallah as she is.” The secret of “Her husband is known in the gates…” for each person, what they assume in their mind in general about G-d, is good.
And if one is able, to specifically refine each and every personality trait to beauty, the Shechina… this is the practice of Beis Hillel.

Note 90. The Baal Shem Tov teaches, when Moshiach comes, the Shechina will be called Kallah.
Now, the Shechina is called “this…” for everything a person sees, in it is the Shechina.
113. The Baal Shem Tov explains on the debate between Beis Shamai and Hillel, on how to praise the Kallah… that Beis Shamai says – in general one must know, G-d hides in everything; and Beis Hillel says, that specifically we must know, that the sparks of Divinity, fell into the Kelipah, and during prayer, distracting thoughts come, so we should fix them – and one must separate and remove the kelipa and elevate the sparks and beautify them, so it should be a beautiful Kallah.
114. When a person knows and believes that G-d inhabits every single atom, and every detail, and thought, it all comes from Him… then all the Kelipah (dark-forces) will dissipate – this is Knowing G-d, Your Father.
115 Regarding bad thoughts – how to elevate them and fix them and the bad will dissipate… If one doesn’t know how to do this, for each individual thought… then one should know that within everything that exists, is the two Divine names of Yud-Hei- Vov-Hei and Adnay.
Note 92 The Master explained regarding bad thoughts to elevate them to their source and fix them up and return them to G-d, to love G-d – for they only come for the person’s benefit, to inspire positive traits, joy and attachment (to G-d) and humility to the source.
But the fool follows the evil – but the righteous person elevates the thought to their essence, which is in all things… and returns them to holiness, through the belief that there is no entity both large and small – no thought, without G-d.
This inspires the person to connect to their source; and through this faith, all the Kelipa will be nullified.
And if one knows not how to do this, for each individual thought, then one can have the general meditation that within everything is the two names of G-d, Yud-Hey-Vov-Hey and Adnay.
116. The Talmud states that if a person says Shema twice – we quiet him…. – and the Talmud asks, “Perhaps the first time he lacked concentration…” (without going into the lengthily answer, but the punchline…) Says the Baal Shem Tov, though he lacked concentration the first time… nonetheless he should realize that within every thought – even a bad thought, is a “complete being…” for everything is energized by G-d.
And therefore this thought is coming to the person to rectify it, and if one believes this not, one is not practicing obedience (kabalas oil).
Furthermore says the Baal Shem Tov – the negative thought that comes to the person, comes, so the person should rectify it – However, how do you know if the negative thought is just trying to distract…. whereas one should stay away from it (and not rectify…) So the way one can tell is, when the negative thought came, did you think to elevate it? (For if not, then it is there to distract, and one should stay away from it.)
Someone once asked the Baal Shem Tov – if he said words of prayer without concentration, may he repeat them… – replied the Baal Shem Tov to him – in those words distracted which were said, were sparks of G-dliness, that as you said them, you elevated them – but you may rethink the words.
118. When a person has a foreign thought in prayer – he should realize that the kelipah causing this thought actually came from his own (sins) whether in this lifetime, a previous, or even from within Adam (for all Jews within Adam are sourced…) therefore this is his task (this probably refers but to Tzaddikim, knowledgeable in this sacred “art…”) to elevate.
119. Our sages state, Talmud is greater than Mitzvahs, for when one studies, one also has the Mitzvah.
Now (from the three soul levels: nefesh, ruach, neshamah…) the nefesh enclothes the ruach, and the ruach enclothes the neshama, hence the nefesh to the ruach is considered, wife; and the ruach to the neshama is called wife.
Now it is known that the entire Torah is a preparation to fear of G-d (Yiras Hashem) which is called prayer – and when one prays they receive Divine male energy, corresponding to the Torah they have studied.
Now if their study was Lishma (altruistic) then what they receive will be similar.
Note 101. The Baal Shem Tov teaches: how do we know, if we are serving G-d not through personal motivation (such as honor etc. or reward…?) If after we do the service, we remain as humble.
Sometimes the Yetzer allows one to pray with great concentration; just so later he can make him fall into the sin of Arrogance.
Similarly the Baal Shem Tov teaches, a person may seek to do a Mitzvah humbly (in private…) so he can consider himself GREAT or worse… in front of others. And the best is what our sages teach – seek out to do both small and big Mitzvahs… – for if a person is altruistic, then the small and big to him are equal.
120. The Baal Shem Tov says, that until Moshiach comes, every day of prayer is (a) new (battle.)
121. In prayer there is “present” – and “war” – the war are the bad thoughts that come, which one must bring them to their source * – and then those thoughts, which are elevated – to him is a present.
* Note 104. The opposite of love is lust – the opposite of G-d is idolatry (perhaps arrogance…) – the opposite of self-discipline – hate (murder etc.)
122. When a distracting thought comes to one in prayer, for example about intimacy etc., a person can realize that this is a punishment – and by feeling a great fear of G-d, they elevate.
123. All negative thoughts come from the breaking of the 248 vessels – these descend through Malchus of Malchus of Asiya.
124. Every single day in our prayers we should have new Divine insights (as well as for those – Tzaddikim… – to whom this applies, elevate the distracting thoughts.)
One should pray for the sake of the Shechina, as it says in Kabbalah, if one is praying for the sake of the Shechina, their prayers are answered.
125 It says in the Mishna, “Do not serve G-d in order to receive a reward,” and there is another version, “Serve G-d in order to not receive a reward.” Says the Holy Baal Shem Tov – both are true; the former is “serve G-d for the sake of G-d, not for your own sake” – hence if what you request is or isn’t fulfilled, to you should be the same. The second is like a person who loves the king so much, and wishes to speak to him – one day said the king “All who wish for anything should come and their wish shall be granted,” this person ran to the king but said not his wish – for his greatest wish was to have the wish to always need the king.
126. Prayer is called the Shechina, and during prayer one’s intention should be, that we are trying to unite the wife (the Shechina) with her husband.
127 The Baal Shem Tov says, that the main prayer outside of Israel is the belief that within everything is G-d – and through this, one uplifts the feet of the Shechina. (ED. Instead of perceiving a separate existence…)
Furthermore one should believe, as soon as one prays one is answered – as to the fact sometimes one is not…. firstly the answer may be in a heavenly realm, and it could be that the issue one is praying for is actually in the person’s benefit. If one’s purpose of prayer is just to be answered… then one mixes one’s personal issue into the Shechina… which creates a barrier.
Note 117 The Baal Shem said: “I” Jew – “Believe, with complete faith” – I believe with total belief – what does total belief mean? – even were one to cut off my head, hand and foot…
“That the circumstance of a body, are not attributable (to G-d)..” the body, like a nut that one first must crack its shell… similarly a Jew who eats like a Jew, sleeps like a Jew, and most importantly looks like a Jew – looks not where one mustn’t… – this allows one to know G-d.
“To him alone is it right to pray and to no other…” that “my aim in life should be but to your will, not to anything physical/materialistic.”
128. There are two levels in prayer, the lowest is where one is asking for oneself – this is a person of the world… The higher is where one is asking for the sake of the Shechina… and as one is already within the Shechina.
As is known, above and below are one – as it is fixed above, so too below.
Also this is why often people do not appreciate the importance of their prayers – in which they rectify heavenly realms.
129. “On Rosh Hashana, three books are open … for Tzaddikim … Benoinim.. Reshayim…”

The book refers to the world of speech, and the Tzaddikim connect the world of speech to the world of thought – this is the primary purpose of all their holy-words of Torah and prayer – for in every word of Torah and prayer one must believe that one is connecting the realm of thought with the realm of speech.
This despite the fact, one may not receive what one is praying for – nonetheless by praying in such a manner, one likewise connects the heavenly realm of speech, with the realm of thought.
When a person begins to pray, they should meditate that, “that what I am missing is missing above…” and when one prays with devotion, then G-d is glorified in the realm of speech.
And the glory is felt in all the universes – and upon you too, glory descends.
And be careful to not let go of your devoted concentration – to consider your personal greatness (that you pray with devotion….)
An average – is a person who prays also for his own needs, if ultimately their needs are there so they can serve G-d… This too unites the world of speech, with the world of thought.
Note 121
Before prayer one should think about the tremendous suffering of the Shechina, because Jews are in exile.
Now during the time of the Beis Hamikdash, sacrifices would atone – and now prayer takes the sacrifices place.
If a person sins, this hurts the Shechina – and through atonement, the Shechina comes out of her pain.
In other words, through considering the pain of the Shechina in exile – then through prayer, the sins are forgiven and the Shechina is redeemed.
A person should always pray that the Shechina should come out of exile.
In one place in the Zohar it says that whoever requests for themselves is like a (obnoxious) dog. Yet elsewhere it says that one who prays not for his livelihood daily, is of little faith…? Explains the Baal Shem Tov, that one should realize, that their personal lack, is the lack of the Shechina.
Who feels pleasure / pain? – The life-force – the proof being, if G-d-forbid the same person passed… he would sense nothing.
130. When one attaches oneself to the letters/words of prayer, the words themselves speak for the individual.
131. Teaches the Baal Shem Tov, one should completely of themselves forget… and pray but for the Shechina.
Then a person raises themselves beyond time, to the world of thought, where all is equal – when one is humble, G-d in Him can reside.
Note. A young boy later to become a Rebbe, went under the Taalis of Baal Shem Tov and he saw how the Baal Shem Tov’s face would change from a deathly pale to a fiery fervor.
133 The Baal Shen Tov gives an amazing parable: once a king said, anyone can come to me and I shall fulfil their request – many came requesting gold and silver, but one special person said to the king – “My request is to but come speak with you three times a day.” The king was so pleased that this was the man’s request that the king said that all the multiple treasures found through the doorways leading to the king are open for him.
Note 125
The Tzaddik perceives that any pain or lack that he or the Jewish people has, is a lack in the Shechina – and therefore he prays for the Shechina. As is rectified above, so is rectified below.
When the prayer is for the Shechina, G-d is there.
A righteous man prays that His prayers should be for the sake of the Shechina.
From such a prayer G-d gives the person (as in the example above) everything.
King David said, “A prayer of a poor person – Before G-d, he requests to pour forth his supplication;” that a person’s sole prayer is for G-d.
The Baal Shem Tov gave an example – three types of people approach the king – the first one seeing the guards outside, run (from fright.) The second, bribe the guards, but coming to the palace and seeing treasures, the likes they have never experienced, get so caught up, they forget the king. But the third, realize, that compared to the source of all pleasures, The King Himself… (so they go only to the King.)
I heard from my master (the Baal Shem Tov) that though Reb Nechuniah ben Hakana (one of the great Kabbalists) knew all the Kabbalistic names of G-d, etc., nonetheless, he prayed like a child – just to G-d Himself.
My Master explained – regarding prayer and Divine service, there are two types – negative, namely G-d is distancing the person; Positive, that G-d brings the person close.
Now when a person says the name of G-d, they are meant to meditate that G-d is the Master (depending on the name) as well as that He is the source of all life, constantly present… – Now can there be a greater unity then this kiss (the feeling of closeness to G-d….) But when a person is being distanced, then he is given distracting (or troublesome) thoughts. Now the truth of the matter is, that the purpose of these troubles is only to cause later a deeper bond (through re-attachment – Teshuvah.)
In fact, when a person is troubling another, he’s still present (engaged with the other…) similarly, one should realize – though the sweetness of G-d is better… nonetheless, even when G-d is troubling, He is here.
135 A Holy person should realize that if an extraneous force causes one to need to stop studying Torah, or praying, this too is for the sake of a deeper (Teshuva re-attachment) bond.
136. Says the Holy Baal Shem Tov, when G-d’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 G-d… 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 G-d 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, G-d 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 G-d.) But if a person feels, “who am I to affect 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 G-d, as it states “Imitate G-d.” 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) meditations, that he has no grasp on.
139. Just as if G-d-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 off the distracting thoughts.
140. The idea behind the prayer, “Lishem Yichud… for the sake of the unity of G-d and his Shechina….” – the idea is to bring Tifferes “pride” to Malchus.
That 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 them all.” And the speech of G-d consistently gives life to all the worlds. And when a person does a Mitzva, G-d takes pride in Malchus / meaning His speech; giving life to all the worlds.
And then the person brings the Malchus to G-d – which means, G-d rejoices with the world of speech.
And this is the unity of G-d and His Shechina – that 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 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.

141. Two types believe in G-d: one believes, as it is the heritage of their ancestors – there is a benefit to this, for inasmuch as this is their heritage, nothing can sway them; The other believes, for through his research he has discovered G-d. There is a benefit in this, in 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 G-dliness are called Chayois (also passionate…) and the highest level, in the world of Beriah are called Serafim; as their knowledge, hence longing for G-d 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 twice daily Shema, we seek to say it with full concentration – as it states, this prevents all harm. WITHIN Every single person there is both true love BUT and furthermore often to protect ourselves create a barrier we need him he could listen janary person powerful ego is sense of desire for prominence and tremendous repulsion Chrome shame which she some extent shamieh feeling less than

144. In Shemoina 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 that even when he isn’t praying… that he will be attached above.
145. It was G-d, foreseeing the incredible pleasure He would get from the Jewish people and their good deeds that caused creation. Like the Chochmah (the flash of intuition) which contains within it the subsequent details…Binah, and through this Malchus creates.
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 G-d, 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 G-dliness trapped in the physical) elevate, but on Shabbos, in Kesser, they all ascend (on high.)
149. Though one prays on Shabbos, Shacharis and Musaf with great concentration, 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 G-d.
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 G-dliness.
The evil causes the Tzaddik to pray from a place of constriction, which unites the Shechina with G-d – 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 blind people being healed, from childlessness people getting pregnant, 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 G-d.
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 G-d to suffer..! For G-d created the world as a Giver – who loves to bestow. So when praying, we pray for the pain of G-d – 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 nara”n (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 Nara”n (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 criticized becomes appeased, and he forgives him.
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, G-d is with him – in other words, “for him.” –And one should believe with complete faith and trust in the name of G-d, and rely on his G-d 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 G-d. 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 G-d-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 G-d…)
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 Shepard… and then he gave them the Torah, and they became his disciples.
The Baal Shem Tov teaches, that there is the world of thought from where all thoughts come to a person – there is the world of speech from where speech comes to the person, and there is the world of action, from where all types of action come to the person – now if a person sins in thought, then the person has trouble from their children, for they come from his thought (mind – the seminal beginning of the seed). If a person had no sins in his thoughts, his sons would be connected to his brain – and his thought would envelope his children – however when a person sins in thought – then his thought departs from his children, and he has pain from his children (which is measure for measure – midah cineged midah.)
And if one sins in speech, then one has pain from one’s wife – for woman is the secret of speech – for the woman is like the mirror who understands her husband…. and when one’s speech is complete in Torah and Mitzvos and faith, then one has Nachas (satisfaction) from his own speech, and when one has faith, one has nachas from their speech – and similarly the wife has Nachas from him, as she comes from the world of speech. But if one sins in speech, which includes voice (sound…) one has pain from one’s wife. Similarly with action, one who is complete in their actions, one doesn’t have pain from their possessions – and therefore when one does a Mitzvah (action) one must ensure that their intention (thought) mind, is connected… – But when one’s thoughts, speech and action are disconnected, one suffers.

The Gemarah says, Mar Ukbah sent to Reb Elazar, “There are people that are harassing me… and I have the power to hand them over to the Government…” So he wrote 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 disappear.”
Explained the Baal Shem Tov – Reb Elazer gave him great advice – that through studying more Torah, the Dinim will be rectified – the Dinim (harsh decrees) that are within the people harassing… – For the fact that people are harassing is because there is a Din above – this Din enclothes itself in bad people – the solution is to not fight with them… rather to learn more Torah – the inner dimension of Torah… – which is the secret to knowledge – and one should pray with love and awe of G-d, which is literally Daas – and through the Daas and words (of prayer) one elevates above – to unify in the world of thought – in where there are no harsh judgments – and no evil – only good; and 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 are 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 above – and they become rectified in their source – as is known, all that descends below is through letters (of Divine speech…) and through them elevating to their source, the evil falls away… and all becomes good, and then the people who were previously enemies become friends.
* * *
Says the Baal Shem Tov it is a nature in the Jewish people that when something negative occurs, we rejoice – in this rejoicing, we sweeten the judgement (from the sting / harshness.)
If however a person gets angry or seeks vengeance (or G-d-forbid does something cruel etc.) then on the contrary, one is helping the enemy.
For the purpose of rejoicing in the negative is, certainly there was a Din (a negative decree in heaven) and through what occurred the decree has averted.
159. The Ramban asks – how a prayer works – that it changes a negative heavenly decree to a positive?
Now this seems to not makes sense – why would G-d change his mind?
If we are speaking about someone who has changed… this makes sense… but if we are talking about someone praying for his friends…?

So the Baal Shem Tov explains, that the prayer is to sweeten the judgment of malchus (where judgments are…) to take it back into Binah (settle her – put her at ease…) and so now the person is not the same.
Note 155
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.
For they are the limit (of the infinite expansion of G-d’s love… or the limitation – like screens which allow an infinite light to be seen and felt.) The purpose of these limitations is so each person can receive the limited amount of energy necessary for their survival and life (for too much would “blow the circuit…” – Infinity in finite, would cause the infinity to be the only existence….)
Similarly, sometimes difficult things occur, so we may remain humble.. and in this way, not lose our share in the world to come – – so in essence, it is all loving-kindness – and through finding the source of kindness, and accepting it with love – then it all truly so becomes.
And the negative turns into the positive (source, where it emanates from)
And we need to create a kal vichomer (analogy…) The dinim (sufferings below) need to realize (be told…) that if my source is complete kindness… I which am but a fraction of a fraction… of my source, how much more so must be only kindness – and when the person feels this – so it manifests.
Everything coming from G-d originates in positive letters – however when these letters descend, they can become messed up – the Tzaddik through his prayers fixes all the letters.
The main prayer is for others – from G-d evil comes not, rather letters… and these letters can be combined in positive or negative forms.
The Baal Shem Tov teaches that we sweeten the harsh decrees by finding the hidden (or motivational) kindness behind them.
When we find the kindness 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.

160 G-d answers all prayers, even of the thief to have success, but the difference between the righteous Tzaddik person, and the criminal is… whereas in the former, G-d will give him what he wants, though G-d knows, it is not what is in his best interest… – in the latter as well… but when the Tzaddik realizes he needs something else instead, G-d will then change (and help – but not the criminal, who then gets caught…)

One can ask, why would G-d even answer the prayers of the wicked? And this is for free-choice – for as he realizes that even his wicked prayers are answered… he will obviously understand, how much more so his good…
Note 156
The Baal Shem Tov comments on the saying, “the greatest knowledge is not knowing;” – that two types of people seek to know the unknowable king…. the first gives up, as he is unknowable… the second researches as much as possible, but realizing that the king is infinite, understands his limitation… – such must be our quest.
One Must research G-d, and then realize what one should and shouldn’t research.

Know that just as dreams follow their interpretation, for the belief in what will occur causes it – similarly thoughts – which is why if you choose to think positive…. (so if you have a negative thought, always come up with a positive.)
Note 157
Because a person can change information from negative to positive – like Yirmiyah the prophet, who should have prayed for the Jewish people hearing the harsh decrees… – for even in a dream, if a person sees a negative like a dead person, they can make it into a positive (from the letters of Meis (dead) to Tam (sincere.)
The Baal Shem Tov says on the verse, “Turn from evil and do good” our job is to turn evil (thoughts, fears etc.) into good (positive, hope etc.)
The Baal Shem Tov says on the verse “Turn from evil and do good,” remove from the bad the bad, and then it turns to good.
162 The Baal Shem Tov says, when someone encounters a difficulty, and then through prayer it goes away… when this issue comes to the person in the future, it will easily be overcome.
163. The Baal Shem Tov queried, in the times of Moshiach, when there will be no problems, what will we pray about…?
And prayer is one of the limbs of the Shechina… so certainly it must continue!
So he explains, there are four types of prayers:
1 the prayer for G-d’s name that has been defiled in exile.
2. The prayer for forgiveness of sins, for a sin is worse then death.
3. Prayer for livelihood;
4. Prayers for life – now the limbs of the Shechina are encompassed in these four prayers (hence when we pray for them, we save the Shechina.)
And the physical needs are separated and all the sparks of G-dliness (within the physical are) elevated – but in the times of Moshiach, when these problems don’t exist, our prayers shall be Yechudim (ever higher drawing down of spiritualty.)
164. The words of prayer must come from the depths of the heart!
165. When there is negative judgment – one shouldn’t use words (which may evoke the accusatory angels…) rather thoughts.

166. The Baal Shem Tov said, after prayer, one must be very careful, for if one prayed with fear of G-d, these emotions can then turn into anger… and if a person prayed with love to G-d, these emotion can turn into lust etc. therefore immediately after prayer, a person must delve into Torah study, or work…. and this is the meaning of the Mishna, “All Torah (in this context prayer) that doesn’t include work (or Torah study after prayers…) in the end it becomes nullified, and leads to sin.”
167. If you wish to know if your prayer has been answered, after your prayer, do you feel joy?!

Lech Licha
1. The Baal Shem Tov teaches, that the commandment of Lech (to Avrohom) is the idea of Shemah – as the numerical equivalent of Lech is 50 – and there are 25 letters in Shema and 24 in Boruch Sheim – together with Mesires Nefesh… – which is the idea of leaving your comfort zone, it’s 50.

2. In order to bring Moshiach – which the Divine took His infinite, and placed it within the exile of the foolish pursuits of the foolish – hence, those who use the world wisely, for good / G-dly pursuits, they elevate and bring Moshiach.

3. The Baal Shem Tov comments on the Divine command to Avrohom, “Lech Licha” – in which G-d says: “I will reveal your soul..” – for the main purpose of man’s existence is to crush their negative traits.

4. The Baal Shem Tov also says the purpose of man is to rid himself of vile traits – there are basically four – anger, lust, sadness, and frivolousness (fun.)
When we transition out of our negative impulse – and we all have one “addiction” (G-d) – then G-d blesses us.

5. I heard from the Baal Shem Tov, when there are many or some wicked people in a city or country who behave through lying, and there is one, who tells the truth, this conquers.

8. A Tzaddik, after he goes to heaven comes back to earth in order to rectify souls… his soul offshoots – that still need to be rectified – though he is afraid (that on earth he shall fall) so they promise that he won’t.


9. The Baal Shem Tov gives an awesome parable: two people traversed a dangerous forest – accosted they were by vicious bandits – the difference between the two is, one was drunk as a skunk, the other was lucid. The bandits beat them up and took all their possessions – when they left the forest, people asked the drunk (who by now was somewhat sober) “Is the forest dangerous?” – He said “It’s no problem…” – When they asked him “What is the reason for all your bruises?” he did not know. Conversely the lucid person said, “The forest is a great danger!”

Similarly, the righteous aware of the snares and danger of the Yetzer Hara and evil, warn people, but those drunk, blind, and in the throes of their wants/desire… like the drunk, encourage.


10. A person always fluctuates – it is impossible to remain on one spot – however some (as in the previous example) descend (into this world with her challenges) and elevate; others descend and fall.

11. When a person G-d-forbid has a thought of znus (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 the Shechina (the descent of G-d) therefore one should attempt to elevate them – through recognizing how tragic that Divinity should descend to such a low level. And this will save the person.

12. 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… Egypt was the place that the generation of the flood had lowered their consciousness, into less than they were…
The pursuit into pornography etc… so going into Egypt, Abraham needed to elevate – which was the purpose of the Jews who were there.
As the Jewish people, despite the immorality of Egypt, were always moral, so Abraham elevated the consciousness into morality.


13. When Abraham came to Egypt he suddenly had a thought about the beauty of his wife, but knowing himself, that he was far from such thoughts… and knowing his wife, being a holy righteous woman, that it wouldn’t be her that caused such a thought…. he realized, this was from the immoral thought-process of the Egyptians. So he realized, that it was now his task – as it is the case with Tzaddikim – to elevate (the immoral…)


14. It says in Tehhilim, “And your image will fill their stomach…” we should be careful not to look at just physically beautiful things… how much more so, look at beautiful women… that one is looking purely for their own lust.

In this way a person destroys themselves, and this is like one who worships idols.

And from this – a person G-d-forbid could come to have a seminal emission during the night.

Furthermore puts power in the Kelipah, and they use his energy to give birth to negative forces – this is the interpretation that this that you look at… for example a woman in her beauty, if you are looking only for your pleasure, then you cause the Kelipah, strength.

Furthermore, if one does this before they give birth to their son, this child will be sourced in the Kelipah, and it’s energy will always be connected to the Kelipah.
Rather a person should accustom themselves in the following manner – if one suddenly sees a beautiful woman, he should think, where did this beauty come from…?

If she was dead she wouldn’t have the facial features…. So this comes from certainly a G-dly force which is within her;
He is the one that places beauty and redness, so this means that the source-beauty is the G-dly force.
So why should I follow after the least good part…?
Why not go to the highest part? And the source of all! Where the beauty comes from!!
Similarly when you look at other physical things, like a beautiful vessel/object, you should think: Where did this vessel get its beauty from? the physicality is nothing… but the beauty is a spiritual entity.
So too when you eat… you should think, where does the taste in the sweetness of this food come from…? It comes from a spiritual entity… and the sweetness of above, which is its life-force – and even in the physical there is life force – that we find that it exists… and it continues to exist – which shows that G-d is in everything.
If one continuously looks in such a way… and he is thinking about the G-dliness in all aspects, this helps him get rid of lust; in fact during the night time, in the dreams, a person will see holy visions. For during the day our thought is lowered, because it is connected to the physical matter… but if you’re thinking about the spirit of the matter… when you dream at night – you will see the spiritual entity – and in this way a person can come to prophecy.
That’s why it states by all the prophets, that, “I spoke to them in a dream…” however Moses, he would see even while he was awake, the spirit of the physical.
This is the statement, “The wise person has eyes in his head,” that means he looks at the source, the spirit, the spirituality – that G-dly energy and beauty and sweetness that puts itself into the physical.
15. Everything that exists comes from either the emotion of Divine love or fear – now if a person sees a woman or a food that he loves, one must realize that within this emotion of “love” is the Divine love, and therefore to look at it in the way it has fallen in the physical… as opposed to its essential spiritual nature, is too like unclothe the King. And the same thing applies to say if somebody is afraid of a person – one should think, “why should I be afraid of this individual…” let me touch the source of fear, which is the fear of G-d.


16. The primary thing is to choose good.

Once one makes this choice, one should have complete faith, with no doubt, that G-d fills every aspect of creation, and in all creations is the life-force of G-d.

Therefore, all love and fear, and all other emotions come from G-d.

Even the negative in this world.

Therefore a person should never love or fear or honor… give any emotional importance to anything besides G-d; for a person should think that this thing that I fear or love…where does it come from – the sense of awe or attraction… all comes from G-d! – For He places these emotional stimuli even in bad things.

Therefore actually all sense of fear comes from Him.

So why should I fear a little spark that fell into evil.
Far better that I should connect this to the Infinite-Fear… and so too love, and the other emotions…. to extract the Sparks, and transfer and transform them to their source.

So too when one speaks, do not think that you are speaking; rather with the life-force within you, which is your Creator, is speaking in you; and through this you elevate speech to its source – and in this way, all things are equal – so too, the speech of another who you speak to – it all comes from G-d!

And so too, when you eat, your thought should be to take this energy and elevate it to G-d, through the energy you are going to have to serve G-d. And so too all other things – your thought process, should only be in order to connect yourself to G-d Above.


17. Queries the Baal Shem Tov: why is there such an obsession with sexual desire? And He says, This is because the person comes from that desire; And all the desires the person has, be it food etc. is an offshoot of a body that comes from that desire – the goal is to say “why should I be attached, to such a small-minded, thing? when I could be attached to the Creator Of The Universe?!!!!?”

18. Whenever Rashi says, “This is the simple explanation of the verse” what He means (for the Hebrew word for simple / Pashtus, also comes the word “pasthus” to separate…) so when you separate yourself from the gross physicality / material… your soul will perceive the essence of the verse.


Note 25. The Baal Shem Tov said, the simple Rashi, is in the realm of Atzilus.

The Baal Shem Tov says, when we remove ourselves from the physicality, so too we will see the essence of the Divinity in the verse.


19. A human being, being a composite of good and evil, can never be- even holy people…. always good.

We always rise and fall – the trick is, when you connect deeply to G-d… Like the example of the Minister, who had to go to a distant land to save a Prince that had fallen… and had forgotten that he was a Prince..
So the minister dressed up as the peasants, in order to ingratiate himself with the prince (who saw himself now as a peasant…) But in order to remind himself of his original station – to recall who he is (that he is a Minister on a mission…) he first deeply connected to his identity.

20. Often we travel somewhere thinking that we have a desire to go to that destination, but meanwhile, the purpose we went there, was because there were some holy-Sparks we needed to elevate.


21. Sometimes a person has to take a business trip and the reason he took that trip is, for in that location, there is a loaf of bread or water, in which the Sparks of Divinity that are within, he is meant to elevate – which completes his soul.


22. A person has to self-investigate to see if their emotions and opinions are correct – and when one is not sure, one must go to a Chassidic mentor.


23. The Baal Shem Tov says, wherever we go, we must go there a second time – for the first time, we have to investigate – what is the purpose…?

Sometimes we go somewhere for the purpose of elevating the Sparks in the food or saying a blessing, but often we are not aware… and the second time, we accomplish it.


24. A Tzaddik’s soul has Sparks of it, falling within his possessions and people, similar to the verse, “And Abraham took Lot his nephew and all the possessions that he acquired…” and the Tzaddik must elevate it all.


25. The Baal Shem Tov said, that whoever passes without a son, cannot ascend above… – but even if he has a son – but the son does not behave properly, this causes him deleterious things – but one whose son is right… – this gives him a complete pass.


26. G-d told Abraham – when Abraham said that he couldn’t have a son based on the stars… that he should “abandon stargazing…”
“Because Jews don’t have a Mazal…” And the question is, we know that it says, the three main blessings of life, children and sustenance…. do not depend on your good deeds, but on your Mazel…?!

The explanation is, that when we say “Ein Mazal Liysroel.” It means Ayin (Source/G-d) is the Jewish Mazal – which refers to G-d’s desire.

In other words, if you’re getting something because you earned it, it’s not so great… – rather G-d’s DESIRE, is the force that gives you these blessings.


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


28. The Baal Shem Tov teaches, that through faith, which is an emotion – we transform the negative perception to a positive – and when we do that, all our troubles will fall.


29. Faith is a true attachment to G-d (it is well-known in the teachings of the Baal Shem Tov, that being attached to G-d, is the main thing!)

This is the ultimate goal, and through faith we come to Bitachoin, which is trust, that we trust, in each and every circumstance that G-d has our best interest, and we come to love G-d etc.

31. A person who unfortunately has suffering, whether much or little should certainly assume that they sinned… when we do this, and we feel humbled… this is an atonement and wipes away the sin; however if a person feels, “but I am in charge of everything…”


32. When a person thinks about say a home, it may be a moment – but to actually build it may take (depending on the size) years… The same thing is a tree – so we see, in the realm of thought a moment can erase a lot of time – whenever we do a Mitzvah, this connects this realm (of “slow time…”) to the realm above (“fast time”) – this is the meaning that “G-d thought about the end (of the 400 years of exile”) for if/when we connect to G-d – time (at least the negative…) can go in a flash.


34. We sin when we are in a constricted (narrow “minded”) thinking, which itself G-d can cause – to cause us to persevere, so he can reward us.


36 The Baal Shem Tov explains the bizarre statement that “whoever dwells in Israel it is as if he has a G-d, whoever dwells outside of Israel, as if he is G-dless…” that when he studies Torah and is connected to G-d… but when he disconnects…


37. One must go to war with the Yetzer Hara, for when he attempts to shame and humiliate a person and say, “You are just a nothing…” “who are you to be holy?” You have to use his tool of arrogance and say, “I am a part of G-d!”


Note 51. The difference between the Tzaddik and the Rasha / good and evil, is, whereas the former uses the 10 primary emotions and intellect that one has for G-d and goodness; the latter uses it for selfish and arrogant gratification.


38. Our sages state, what is the difference between the disciples of Abraham (humility, kindness etc.) and Billam (never satisfied, arrogant etc….) in truth each has the qualities of the other, but one uses it for the spiritual, the other for the physical.


39. The difference between the spiritual / physical desires are actually amazingly.. that they both have the same tendency… just in a different direction – For the spiritual person is never satisfied from his or her spirituality, and always seeks more – while physically they are content with little;
While the egoist, can never be satisfied with anything in this world, while spiritually they feel that the little they do, is enough.


40. A person must have the sense, “In the material world, I have enough, but in the spiritual world, it’s never enough.”


41. It is known that G-d created man to serve Him – and the appropriate service is that a person should imitate G-d in all his ways… in order for the holiness of G-d to dwell within him.

G-d is called good, and we wish for His goodness to be us.

How does a person make themselves into the home for G-d?

A person must refine their body and soul, by elevating their spiritual qualities and generally speaking, this refers to the 24 main organs of an individual, such as their eyes, their ears…

So what we see, what we hear is good etc… and then all of one’s organs and veins become holy.

And this is what it says, that “Your camp will be holy.” and your soul becomes light; and the 248 limbs in your body are like flaming fires, and this is through the study of Torah, and the practice of Mitzvos altruistically, with love and awe of G-d.

The light which is the soul – which dwells in the mind – and its qualities that you have – and the candle, which is the 248 limbs of the man, all of them, through love and awe of G-d, become a bright light.

And when these sources become pure – your body becomes a home and a vehicle for your soul – and your soul becomes a vehicle for G-d, who dwells within it.

When you have such a “good resident…” namely G-d Himself, then no evil can befall you, and the evil runs from you.

And this is what it King David said, “Go away from evil and do good;”
In other words, create from the very evil, good… that means, from all the physical emotional traits… disassociate from the narcissistic and selfish pleasures – and then the good within them will dominate, and they will tend towards the right side of kindness and wisdom; And this is what it says, that, “Only goodness and kindness will pursue me all the days of my life!”

This is the right side, that the left bows to it through the pure good actions.

This is the meaning that G-d said, “Your name should no longer be Jacob, but Israel;” and the Gemarah says, “That it’s not that He took away the name of Jacob, but rather Jacob became secondary to Israel;”
In other words, it’s not that we need to get rid of these say passionate emotions within us – rather we need to transform them to be used for the good. That they should be vehicles and instruments of the good in our soul, and when you do this, you become both the vehicle for G-d and his Home on earth.


42. The Baal Shem Tov taught, the contrast emotions (bad and good) arrogance/humility – tough/gentle – generous/stingy… So the negative emotions are not there only to offer man free-choice (to choose good over evil…) Rather each negative emotion has a positive, to be proud of one’s Divine service… – to use strength for G-d… and even at times to limit (when necessary.)


43. King David wished to remove from himself any ulterior motive in his performance of Mitzvos – realizing that he would be left naked (for everything has/had some ulterior self gratification) he rejoiced when he recalled the Bris – when he was too young to have any ulterior motives.

1. 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.” But as inviting guests may incur waste of Torah study, or Lashoin Hara – nonetheless…


2 Oirech (guest) is Oir / Ches – the light of Ches, which refers to the world to come, for s/he who invites guests, receives the world to come.


3. The guest brings Torah to the host – according to the caliber of the guest, so is the Torah that is revealed to the host.

5.. Avrohom told Sara, hurry prepare three “pounds” of flour, and she took from the best – from here our sages deduce, that “a woman is “cheap” with guests…”

The question is obvious (for she did from the “best” – while Avrohom said “regular”…) so the Baal Shem Tov gave an example- once there was a lion who told his cubs, “We are the strongest of the animals” – so the cubs confidently strode to see the world… they came to an abandon palace, and there they saw all types of images of animals.
They also saw Shimshoin Hagibor tearing a lion as if it was a goat – terrified they ran back to their father…
“Actually this proves the point… – for it shows that one person was capable of such a feat, hence it is being highlighted…”

Similarly Sara was very righteous (hence she gave unstintingly.)


7 The Name אלד is good for a woman giving birth by concentrating that the א represents Chochmah and Binah – the ל the three pillars (I think this means right, left, center) and ד which is the Shechina, and one should have in mind to draw down from above to below.

10. Every year on the Yor Tzeit (anniversary of passing) a parent is judged – for in heaven the only way – which is the goal on a Yor-Tzeit, to ascend, is through having a merit – therefore they go into ever deeper scrutiny… perhaps a Mitzvah here or there etc. – However for one who has been totally purified (seems, like used up all merits…) therefore only relating about the person – learning from their ways, is what causes their elevation.

And for the righteous Tzaddikim… those that cause their elevation, get with them elevated.


12. “One who prays for his friend, his prayers are answered first.” Why? It is known, that in order to “sweeten/overcome the anger” (judgment) one must go to the source.

When the Tzaddik uses his intellect (for in perception – not emotion – one can see causes… say a person was reacting out of anxiety etc. etc.) Therefore by reaching to the “fiftieth gate of understanding,” where there is no point of expansion – as the Baal Shem Tov said, something that has no surface area cannot break (like an idea that is fundamentally true – G-d…etc.) hence by being at that level, and praying for another, the Tzaddik causes that he too is first answered (for on that plane, there is no negative.)

13. When G-d test a person, He removes the person’s Daas (broad-sense; hence though that issue is very small, it seems very challenging.)

14. It is known that among the angels there are set times when they may praise G-d – some once a week, some once in fifty years… – and even then, often only one verse, such as “kadosh” or “baruch….” However a Jew is allowed to praise G-d constantly!

An example for this is of a king who all the ministers and officers had a time that they could come praise him – however they would always worry, maybe he is angry… (then it would be a liability…) and so they would make it short… However the son of the king could come anytime… for when the father sees him, in any event, he would become joyous.

Now it is known, when joy and love enter, anger exits – though this is a natural (phenomena) it still pays to explain – for as joy and love enter the heart, the anger elevates to its source, where it is rectified (as is known, anger is only rectified (sweetened) in its source.)

And this is the meaning that G-d, Nisa (tested) Avrohom – for as Avrohom was love (like the son of the king…) therefore the judgments elevated.

Let us now return to the parable of the son – the son of the king has a double duty to constantly praise his father… for firstly it his father the king, and secondly, for the graciousness his father bestows (to allow him continued access.)

So we are like the son who firstly has a duty to praise his father – but more importantly, the love for the father is so deep within us, that we wish to sing continually all his praises// – however we cannot…. so we ask, the little we do sing should be considered, as if we have sung all!

15. “Take please your son, your only son Yitzchok, and offer him as a sacrifice” – Yitzchok comes from the word “laughter” – when we rejoice in G-d, we elevate the silliness of youth and teenage laughter.


16. From false humility namely the desire to show others that one is humble – the Yetzer Hara slaughters (the person. In other words this trait causes their spiritual (temporary) annihilation.)

An example for the above trait, is someone who had all positive qualities except that he was arrogant – so people told him… so he worked on himself to become humble – one day someone mocked him – “You nothing…” he retorted “I have all qualities, including humility!”

Chayei Sara


Every single thing G-d created – including in the Torah (every word) has both the aspect of how it can be used for love or Din (harsh-judging.
For example I can see money as charity or “mine” etc.) The trick is to see the good.


A gentile who eats and uses the energy to help a Jew, this causes somewhat of an elevation in the spark of G-d within the food. (As is known, that when a Jew eats and says a blessing, or uses the food for a positive energy, this elevates – hence though by the Jew the elevation is infinite…)


Within the very verse, “So I came today to the fountain, and I said, ‘O Lord, G-d of my master Abraham, if You desire to prosper my way, upon which I am going;” is contained the Kabbalistic incantation for Kefitzas-hadereach.



1. Says the Holy Baal Shem Tov, how can Avrohom who is Chessed (pure kindness) give birth to Yitzchok who represented Din (strict goodness; as the former is expansive, the latter contractive?)

So he answers, this is the kindness in strictness; Because through creating a world – that contains, those who have lack – this allows that when another fills the lack – the meaning of the word Chessed (chesar-dileis – fill the lack…) then this draws down from G-d, infinite kindness.


3. From the day that Eisav fooled Yitzchok, as the verse says, he would trick him that he was religious… this caused that there is no Tzaddik who can see in his son evil.


4 When Moshiach comes – as Avrohom did – we will perceive how every Mitzvah, in fact is the source of our soul (energy) and the world… and without this energy our soul is incomplete.


5. The notion of Avrohom and Yitzchok digging wells is that they dug in the dirt to reveal the wellsprings of Torah – however after Avrohom revealed the living waters of Torah, the Pelishtim – the kelipah came and covered it.

So then Yitzchok once again dug the wells – so all the Torah and ability to believe in G-d, that we have today, is because of their herculean efforts.


6. When one has an inner (yirah-pnimis) fear of G-d, then one has nothing to fear of the kelipah (using their energy for the negative) and such a person can be a Rabbi – Rebbe.


7. From Rabbi Chaninah Ben Dosa came the gateway for all Jews to receive sustenance.


8. G-d said “The whole world is sustained because of Chanina my son, and Chanina survives on a bushel (bundle) of carobs, week to week.”

Explains the Holy Baal Shem Tov, a Tzaddik draws down sustenance for the world – but like a pipe needs not for himself.

1. When G-d needs to punish someone, first the attribute of 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 the attribute of trust.
The Degel Machane Efraim writes: My grandfather said, that G-d doesn’t send suffering, unless preceded with sending the illness of sadness / bitterness.
2. Sometimes a soul from Atzilus (the highest of heavens) comes to this world – and when he sees how lacking in respect people can be for the great and Holy G-d; he strengthens his own respect, and thanks G-d that he is not like these…

The wise shall take to heart… – 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 “rockhead” – that doesn’t praise or acknowledge G-d.

3. “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 money (mamoin.)

Money begins in the ground, however some people through it ascend to heaven, others it is a source of suffering.
2. The Baal Shem Tov brought angels down from heaven to earth – he didn’t look at them, saying – “They obviously belong in heaven – but I wish to learn from them, how they serve G-d, maybe I can learn from their manner.”
In Kesser Shem Tov it explains that the soul must learn from the angels – for the angels are very alert, energetic, and immediately fulfill Divine demands.
3. The reason we say, “Our G-d, the G-d of our fathers, Avrohom, Yitzchok and Yaakov” is to teach us that it is not enough that He is the G-d of our fathers, but we individually must research, discover both G-d and the correct way to serve – as did Yaakov and Yitzchok.


4. Avrohom Avinue was a man of love, as such he realized that this world was built through a Creator’s love.

Yitzchok understood from his father, but wished to dig deeper and he came to understand G-d-Himself, hence had tremendous fear/awe/reverence.

But Yaakov understood with his mind’s eye that it must be that there is an intermediary force – for total love or total strictness would not allow the world to be… (total love would allow evil, and total strictness, no free choice…) So he understood there is a middle path called mercy – and this is why Yaakov is “The chosen of the forefathers” – and this is how the world continually – and we, function.


5. “The land where you are sleeping, to you will I give…” – Rashi comments, that G-d folded the entire Eretz Yisroel under him.

Explains the Baal Shem Tov, that he would not need to go through it all… to elevate its sparks – for they all were there.


6. The Baal Shem Tov explains that the journey a person makes in order to get their livelihood is because sparks of G-dliness that belong to his soul must be elevated (and they are in that locale…) but for Yaakov, Hashem folded Israel, so he could elevate them all simultaneously.


7. A person normally has to tire themselves by going (whether on business trips) etc. to collect all of the sparks they need to elevate – however Yaakov who is the attribute of truth, which is the beginning, middle and end… was able to do them all simultaneously.


8. Yaakov says, “But this is but the House of G-d…” – the meaning of this is, as we know that Yaakov spent 14 years studying Torah in the Yeshivah of Sheim and Eiver – but as we know, Torah is but the gateway to fear of G-d – when he arrived on Mount-Moriah, he sensed such an awe of G-d as never before… Hence he realized, this is the Beis-Hamikdosh – and he said, “This shall be my home.”

In other words, everything I did until now, was to prepare me for living with fear of G-d.


9. “And G-d will be my G-d,” said Jacob – this means both for the good and the bad – a Tzaddik, when bad occurs to him, he considers, “Maybe this was due to my sins…” and when good occurs to him… he thinks, “Maybe this is decreasing my merit…” (this is very profound.. as that way a person can always be positive, not too high, nor low.)


10. “And Rochel was of beautiful appearance…” and Yaakov loved her – this is because Yaakov had the attribute of Tifferes (beauty…)

Hence whenever he saw something beautiful he said, “If a physical thing (person etc.) is so beautiful, how much more so G-d.”


11. “Lavan Chased after Yaakov” – because Yaakov (who extracted many sparks of Torah in the deep dark Kelipah of Lavan) had to receive the final verses in the Torah… of how he chased after him.



1. The Shechina is called Yaakov.

Eden – this is achieved through fulfilling the Mitzvos which are the 620 Pillars of Light.


2. King David said, “Only goodness and kindness will chase after me.”

Explains the Baal Shem Tov, often G-d wishes to bestow a goodness and kindness – such as a business deal a person may benefit from – but the person not realizing, may turn their back…

So King David praying for the Jewish people said, “May the good you desire for me, chase me and force me.”


Note 1 The Baal Shem Tov Prayed – “I know that the bad is also for the good… but because you are G-d, and not a limited man… and therefore you can transform the very bad to literally be good – that though there will be no trace of bad – nonetheless it will be good in everything – that whatever needs to be rectified, will be through the good itself.”

The Baal Shem Tov says when a person needs a miracle they should donate 18 Gedulin (perhaps 18 of any currency…) in order to buy candles for the Synagogue – and they should say “I promise these 18 Gedulin for candles, for the soul of Our Master, Rebbi Meir, The Master of Miracles – G-d of Rabbi Meir Answer Us, G-d Of Rabbi Meir Answer Us…” – and then say the specific requests you have… – and then say, “May It Be Your Will, Before You, G-d Our G-d, And G-d Of Our Forefathers, That Just As You Hearkened To The Prayer of Your Servant Meir, And You Did Miracles And Wonders, So Too Shall You Do For Me, And Your Entire Nation Of Israel Who Need Miracles, Both Hidden And Reveled – Amen So May It Be Your Will.”

4. A person’s constant fear of G-d should match the level they would feel when G-d forbid something terrible to them occurred (which wakes a person up…)

5. The Baal Shem Tov gives an example – in the olden days there were foot soldiers who would face the enemy, and horse riders.

They would chain the legs of the foot soldiers together – when the battle is difficult, the foot soldiers give their life happily for the king, while the riders can run away. Now if the battle is won, the riders run to take the booty; whereas the foot soldiers are 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 they draw down G-d’s blessings, then there are those who are materialistic – so those who serve G-d, figure, as they are drawing in the blessings, the materialistic people (who receive from their blessings) certainly will bestow… But the materialistic people say, “All belongs to me…” – So they appeal to the king, who knowing that all came because of the holy ones, therefore to them is bestowed (probably in Moshiach ED>)

6. When the Head of The Generation humbles Himself to the Shechina (the Divine voice within) then this causes, so too the entire generation.


Note 3

Those who love (and least don’t hate) the Head of the Generation, then the Shechina and the blessings that come through Him, go to them.
The blessings for the generation come through the head of the generation.

The Shechina comes to the entire generation, out of the head.


7. The entire generation is included in the Head – those who are Torah scholars are the Tzurah, “form” spirit – and the rest are the body.

Now when the soul is special, so too the body (and it also works the other way…) so to uplift your generation, you must uplift yourself.


8. The entire Jewish people are a single entity, Soul and a body – and just as the body needs the soul, the soul needs the body – so separate yourself not from the Jewish people, rather look after them.


9. Our Sages Teach That G-d called Yaakov – “E-l,” because a Tzaddik is one who subdues, his Yetzer Hara, and the Divine name E-l represents strength.


11 All speech is comprised of the 22 Hebrew letters (sounds…) so when one wastes time and is speaking – chatting or even saying Lashoin Hara… – but later uses those same words to study Torah, then this elevates the former.
12 The person who studies Torah, even when they are using their speech for regular things, the speech itself, as it is drawn from a holy-soul, becomes holy.

But the person who is simply selfish, when they use their speech – as ultimately the necessities of life are then simply about self-interest… – this too is kelipah.
13. 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 – similar to Ratzu Vshuv.


14. There are katnus (constricted (fear based) thinking and gadlus expansive (love based) thinking – in the three dimensions of time, space and soul – when the world is in a state of constriction – this in fact is the main Avodah (service of G-d) to serve and reach higher heights (in narrow minded times) likewise a person can be doing their work, but their heart is filled with love.
Note 10

Sometimes a Tzaddik must involve himself in worldly affairs – a fool may look and think a. if he is (how much more so me…) 2. This is the way (to go…)
15. The Mishna says “Warm yourself from the light of the sages, but be careful of the hot coals… so you don’t get burned” – a person should have reverence for their master – too far you will get cold, too close you can be burned.
Parshas Vayeishev

3. It is super-important that you think before you speak.

NOTE 3. One must connect Hashem and the Shechinah which is when you connect your thought to your deeds.

4. It is easier to attain Ruach Hakodesh – Divine Spirit (minor prophecy….) in Galus (outside of Israel…)

An example of this is from a king, that though he is not in his palace, who will stay because he is on the road (hence though normally this would be beneath him…) at an inn.

5. When The Baal Shem Tov was in Istanbul (on his “ill-fated” trip to Israel – as he knew if he met the Oir Hachayim (who was in Israel) Moshaich would come…) he saw young married men, that had souls of the Taanaim (great Tzaddikim of the past…) and he said, this was because their mothers were so careful in Tznius.

8. G-d is not like a physical king, for whom the instrument of destruction such as an anvil, is not the instrument of construction. – While G-d uses the same instrument! As the Baal Shem Tov says – the very source of misery, becomes a source of pleasure.
Parshas Vayechi

1. When Moshiach comes it will be like a happenstance – in other words all people will be busy doing their specific service, and he will just arrive.

2. The arrival of Moshiach will not be preceded by death/s.
3. This is great reward when the very materiality transforms.

4. There is reward for elevating the sparks of Divinity trapped within the food.

5. Everything that belongs to us is part of our mission – to elevate the spiritual Divine sparks within them.
The food we eat, the clothing we wear – we must treat them carefully.

Note 2 Every Tzaddik has sparks of his souls in his possessions, his family etc. that he must elevate.

Every persons’ possessions have sparks of his soul for him to elevate (when we use it for good things) therefore, if you lose something or it broke – do not worry, for it means that you have elevated the sparks (and if someone else got it, it is because some of the sparks in it, are probably from his.)

Note 6. The Mishna says, “Three who eat at a table and say not words of Torah, it is as if they have eaten from the sacrifice of the dead.”

The Baal Shem Tov explains, because an incarnation of a soul may be in the food and it can only escape (and be elevated, if the people say words of Torah – but if they G-d-forbid don’t, it must descend into a rock.)

6. “Jacob never died” – the Torah is called Jacob, and just as we say regarding Jacob, “he never died” – the Torah is eternally forever.
7. “And these days of Purim shall not pass from the Jews…” Purim never ends, rather literally is reanacted in every generation.

8. Teaches the Baal Shem Tov, one who thinks that Purim happened… but is not happening… – that currently we are not witnessing the same miracle – of G-d’s continuous watchful salvation… has not fulfilled the Mitzvah.
Parshas Shemois

1. Exile comes from when we serve G-d – truly with Fear of G-d, yet this contributes to our arrogance. (It seems when we do this, the Kelipah take the energy.)


Note 1 When a pure person becomes impure – so all that he does, causes him arrogance.



When we pray it should be from our heart – this is our personal Yerushalayim, as the heart – like Yerushalayim – is the center of ourselves (world.)

5 Just as there is the general redemption of all Jews – there is the personal redemption – and before you pray for the general redemption, you must pray for your personal.


Note 4 We must pray for the redemption of our soul from the Yetzer Hara.
Through our spiritual redemption we also gain physical.
The physical exile results from the spiritual.
There are two types of slaveries – there is the slavery (or exile) amid the nations and there is the slavery of the soul to the Yetzer Hara – one causes the other… and thereby one loses both.
Parshas Va-aira
E-L – G-D
1. The name “E-l,” the Alef (first letter) stands for the Creator, and Lamed (the final letter,) stands for that He has three “emotions“ (the emotion of kindness (love;) the emotion of strength (discipline;) and the emotion of compassion (discernment.)
2. “G-d is His name, and His name is G-d,” unlike people that they and their name are two separate entities.


3. The Verse Teaches us “Know G-d,” – but how can anyone know anything of G-d? Teaches the Baal Shem Tov, this means, to both know that the generality of everything and every specific detail (that occurs to you or anyone) it all comes from G-d.

6. The plague to Pharaoh who represents “forgetting,” came out as blood… but to the Jewish people came out as water (infinity, which is total recall.)
7. There is a great principle that from the plagues to the Egyptians, came blessings to the Jews (so the same issues that caused blood to the Egyptians, to the Jews caused water.)
Parshas Boi
1. Even a sin as bad as the daughters of Loit… if a person’s intention is for G-d, then it is a Mitzvah; however the question is how does one know…? –

For this one must study much Torah, and G-d will help the person discern.
2. There is a tradition from the Baal Shem Tov to fast every Erev Rosh Chodesh until after the Moiled.

3. On Rosh Chodesh Nisan – the Baal Shem Tov told the Maagid, “Now is a time of prayer, for on Rosh Chodesh Nisan, all the people (kings, ministers etc.) are appointed” (so determine who will be good for the Jews…)


6. When a person sees there is negative (decree on him…)

Before dawn one should study Torah with great concentration, and desire to connect oneself to the infinite light (G-d…) contained within the letters.
10. If a person sees evil in another, they should realize that G-d showed it to them so they should rectify – their own. (And as the Rebbe says, because we have a self-love, we only see our reflection… but not within ourselves.)
1. “G-d didn’t desire to take the Jews by the way of the Pelishtim for perhaps they would see war and desire to return to Egypt.”
Each of us has within us the level of Pharaoh and Egypt (servitude – slavery.)


Note 1. When we are enslaved by our Yetzer Hara, this causes exile, but if we do Teshuva (dedicate ourselves to G-d) this brings redemption.
2. The Zohar teaches that “On the table of Elisha, a fly was never seen…” and The Talmud says, about the greatest disciple of Hillel, “Any bird that passed over him would be burnt…” And in another place the Talmud mentioned about a great Rabbi that there were no flies at his table…

The Baal Shem Tov explains that based on a person’s thoughts, are the universes above.

If a person is thinking Holy thoughts, then the creatures (birds and certainly others) that fly by, are pure (kosher…) if not so holy… then impure (non-Kosher…) and there is an in-between state.


Note 4 According to one’s thoughts are the universes above, and so are the occurrences below, if holy (pure/kosher) animals (or the opposite) come by- and the same for all other incidents…


The Degel Machaneh Efraim – in the name of the Baal Shem Tov writes, according to the purity of man’s thought, so come the things that he sees and hears.


3. The Mitzvahs we do below (when we concentrate) we connect it to the spiritual Divine source.


Note 6. “A Mitzvah attracts a Mitzvah…” for when we do the Mitzvah below, this attract us to the Divine inspiration (of the Mitzvah.)

The 620 Mitzvos (613 Mitzvos of the Torah, and 7 of the Rabbis) are 620 pillars of light, so whenever we do a Mitzvah, to this pillar we connect.

7. An individual who studied science and natural phenomena discovered that the moment the sea split for the Jews, naturally this was going to occur… – this caused him, a deep “down…”
“What’s the whole fuss we are making for the sea splitting…?”
And he decided to go to the Baal Shem Tov and query… before he had a chance to say anything… the Baal Shem Tov instructed the townspeople to gather, and he spoke to them – “We know that the name Elo-him, is the name of G-d, which represents nature, so in the beginning of creation, G-d created that there should be a nature in the sea to split at a given time… so this is the most extraordinary miracle, that for the sake of the Jewish people, this nature was imbued.”


8. Faith is the deep attachment of the soul to G-d (as it says, “They believed in G-d, and in Moses his servant.”)


9. “The Enemy said ‘I will pursue them, capture them, divide the spoils’” – the first letter of each word is Alef, representing, behind evil – obviously for a deeper intent, is G-d.


13. The poor person has an advantage over the rich, as daily he needs to go before the king of kings – to request his sustenance.


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


Note 13

• The holier one is, the more humble.

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

• Just like a person who found a great treasure, so, on one hand he is very happy, but on the other he is very sad – knowing that he must leave so much behind… the Tzaddikim who cherish every Mitzvah, and every second is precious.


12. The greatness of Moses who said, “We are nothing…” (in comparison to Abraham, who said “I am but dust and ashes”) is… Moses included himself in the people.

17. Everything in the world has three names of G-d – Adnay, Havayeh and Ehyeh.

For example, a home is called Adnay – what it produces (say the pleasure of having a home…) is called Haveyeh, and the encompassing energy protecting it from Kelipah is Ehyeh.

18. In order to serve G-d, we need both fear (which creates healthy boundaries…) and love (which creates longing).
20. Once the Tzaddik Reb Pinchus of Koritz needed some help in his service of G-d, and he knew he needed to travel to the Baal Shem Tov – but he didn’t have the funds, and he was from this feeling down.

Suddenly the Baal Shem Tov arrived in his city, and started speaking and said – “The verse says, “That 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!”
And when Pinchos heard this, he became a new person with complete faith.
21. It is not enough to study Torah, but one must travel to the Tzaddik of the generation. When the Jews sinned, the Medrash gives an example of a king who gave his son two crowns – said he to his son, “My son, you lost one crown – protect the other.”
Similarly the crown of Naaseh (obedience) the Jews lost; so protect the crown of “listening” – the main reverence for G-d, we get from the Tzaddik of the generation.

22. Our prayers should be that G-d’s name Havayeh should be complete – as it can be completed with the four names Ab, Sag, Mah, Ban – and when G-d’s name is completed, all the good flows.
Note 19 Now in exile, G-d’s name is incomplete, so all of our prayers must be that Moshiach should come.
23. All of our prayers have to be for the sake of the Shechina, and then there is a complete unity.


1. The type of food Moses ate (or the spirituality of the food) was such, that one couldn’t refer to it as physicality (but highly spiritual.)


Note 1 The Baal Shem Tov says, that the two emotions of Chessed and Gevurah – Kindness and Strictness, borrow from one another, and intermix and unify – and when they are unified, this creates Tifferes.

And the inner Daas comes within, that unites them.

And this unity and Daas comes from the judges, which are the secret of the three heads.

Therefore they need to be (namely Judges) haters of money / bribes.

They are the offshoots of the forefathers, Avrohom, Yitzchok, and Yaakov.

They are the effulgence of their energy to the earth.

The judges must ascend to the supernal source and when they evaluate and unify in their mind, this creates absolute truth.

And this is through the challenging of the witnesses… to discern the truth.

To draw down the truth through the testimony of the witnesses.

The secret of the witnesses is the source of Daas.

This comes to the judges, to enlighten their knowledge, and to unify them, and to reveal the truth.

It is known, that there are two opinions: Chochmah and Binah – now these two opinions… there is a third, Daas, that unites them – and this is the secret of judges above. Their unity is through the revelation of the testimony of the witnesses, which reveals the Daas.

So too below, the secret of the two crowns… there is one opinion, that creates the unity between the two sides.

However the Alef remains above, and does not spread like the Beis.

When it (the Beis) spreads below – then the Kelipah in the secret of “The tree of knowledge of good and evil” are able to grab onto it.

They can steal from it – which is the opposite of holiness – that everything is done in a way of love.

But in Kelipah everything is in a way of theft, and through the judges which are the two crowns, with the Daas, the truth comes through; we have to uplift the Daas to its source – the secret of truth – and all becomes clear there…

When this happens to the judges with the testimony of the witnesses of truth – the truth becomes discerned from the falsehood.


4. “You shall tell them the path to go on…” The Baal Shem Tov gives an example of a den of thieves, that lurked in a forest – and they would always send one scout out, to pretend to be upstanding… in order to lure unsuspecting people to take the path into the forest, where they would rob and kill the person.

The Torah teaches us the way to safety, not the path of our Yetzer Hara.
5. “In all your ways know G-d…” the explanation is, “In all your ways, a person must know well, the correct path, and how to handle oneself.”

We should pray to G-d, that G-d help them always to do the right journey – and this is the explanation that G-d will pave all your ways…

That even those ways where there are only little pathways… little parts of your bigger picture… He will pave it for you… He will help you, that you should never trip and fail.

6. “And Moses ascended to G-d” this means He went into the world of Atzilus.


7. “They stood under the mountain” our sages said that this teaches us, “G-d held the mountain over them – forcing them to accept the Torah” – the Baal Shem Tov says, this teaches us that we must study, even when are not in the mood…


Note 5 Even when the study of Torah seems to us as a great burden, like an ox forced into a yoke, to plow – we should.


8. Just as the whole Torah – as Reb Sadiah Goan explains (and wrote a book on…) are included in the Ten-Commandments, so is the Ten-Commandments included in the word Anoichi.


9. “ANOICHI” stands for “I Have Written And Given My Soul” – “My Soul” Is the Torah.


10. A heretic once asked the Baal Shem Tov, “how can you say G-d fills all the worlds, what about idols?” – So he said, “that in a palace, there can be a toilet.”


Note 8

I heard from my Master the question of the wicked priest, who said, “You believe, no place is void of G-d… if you deny idolatry, then how does this reconcile…?” He replied, that just like a person has a bathroom… – the separation is made between the home and the outhouse – that is where all the waste is flushed.

This is similar to what it says – that “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 the meaning that “All the GOds of the nations are idols / nothingness…” And this is why, G-d created the Sky that separates.


11. One should keep Shabbos according to its law and all of its details – one who does this, even if he sins through idolatry – all his sins are forgiven.

A person should prepare himself to accept the holiness of Shabbat.

Therefore he should dip in the Mikvah every Erev Shabbos (Friday.)

Before this, he should feel great humility, heartbroken, unacceptable to himself, and accept on himself the obligation of obedience to G-d, and to leave all the sins – and to feel disgusted with himself from his many sins.

Now he is prepared to serve G-d with love, and all in order that G-d should take glory in him – this is what the verse says, “The Jewish people in whom I glorify…” And the person sacrifices himself for the name of G-d, and through this he will beat the dark side – with trust in G-d, that He will bring back all the Sparks that have fallen, and he has to show gratitude that he has been saved from the depths of the sea, and then he is included in the category “The Tzaddik is the foundation of the earth” -Yesoid – Through this will become great, the greatness of G-d’s Majesty, and His name will last forever and for all generations.


And then a person who goes into the Mikvah; he should think when he’s in the Mikvah, 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 Ehyeh is the secret of thought – and in the Mikvah, the roof of the Mikvah corresponds to the name Ehyeh – 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 of Yaboik – which is the Rashei Teivois of “Yichud” “Brocho” and “Kedusha.”

And one should meditate to ask from G-d that he should be able to accept the holiness of the purity of thought, speech, and voice.
And if he has these thoughts, even if as it says, “a Tzaddik can fall 7 times to the ground, he will get up….” Even if you went backwards seven steps, G-d will forgive him, and heal him and create a new bond with him that will never break, and then on his soul will come a great spirituality.

We should say the verse מִקְוֵה֙ יִשְׂרָאֵ֔ל מֽוֹשִׁיע֖וֹ בְּעֵ֣ת צָרָ֑ה and meditate on the first letters מי ים.


Note 11 The students of Reb Aron Leib of Primishlamen, were sitting and discussing miracles of the Baal Shem Tov, and the Holy Rabbi was sitting nearby in his room and heard them speaking; He opened his door and said to them – why are you speaking about his miracles?? – Speak about the great holiness and fear of G-d… – for every Erev Shabbos (Friday) at Chatzois (midday) his heart would pound – and all his insides would “bang against themselves” and all could hear – from the great awe and reverence that his organs would feel, from the preparation of Shabbos and the holiness of the incoming day.


14. The Baal Shem Tov said that all the holy levels that he achieved, all was because he continually was careful in going to the Mikvah – this is a very great thing; For the mikvah purifies the body and soul – however it must be done with proper intent – and not like a habit, for then it is considered worthless.

15 The Baal Shem Tov says, if we need to go to the Mikvah for a reason, when we go and dip in once, we will never get ill from it.


16 Once the Baal Shem Tov dipped in a Mikvah, and when he came out – he saw some ruffians standing there. He was worried about them trying to hurt him – but he heard one of them say to the other, “be careful, don’t touch this impure Jew.”


17 I heard in the name of the Baal Shem Tov – that he would say Tehhilim, while he was in the mikvah.


18. Through kosher food – keeping Shabbos – and women going to the mikvah – this is what establishes the entire universe.


19. 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 effects the sensitivity of the heart – its receptivity to Divine concepts… The second said “Mikvah,” because it effects the soul that comes into the body. And the third said, “Shabbat” for there is great depth in its holy sanctity. And the Baal Shem Tov walked into the room and he said “at this moment, they were debating the same question in heaven, and they said the answer is all three.”

20. Meditations for a man who does not have access to a Mikveh From the Baal Shem Tov ztz”l
When a man does not have access to a mikveh or is unable to immerse in a mikveh due to circumstances beyond his control, he should wash his hands in the manner mentioned below, reciting the following before beginning to wash:
לְשֵׁם יִחוּד קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ, בִּדְחִילוּ וּרְחִימוּ, וּרְחִימוּ וּדְחִילוּ, לְיַחֲדָא שֵׁם יו”ד הֵ”י בְּוָא”ו הֵ”י בְּיִחוּדָא שְׁלִים בְּשֵׁם כָּל יִשְׂרָאֵל.
Then recite the following verse, followed by four prayers:
אֶרְחַץ בְּנִקָּיוֹן כַּפָּי וַאֲסֹבְבָה אֶת מִזְבַּחֲךָ יְה-וָֹה. (תהלים כו, ו)
• וִיהִי רָצוֹן מִלְּפָנֶיךָ ה’ אֱלֹ-הֵינוּ וֵא-לֹהֵי אֲבוֹתֵינוּ שֶׁתְּהֵא רְחִיצַת יָדַי אֵלֶּה נֶחְשֶׁבֶת לִי כְּאִלּוּ טָבַלְתִּי בְּמִקְוֶה טְהוֹרָה שֶׁל אַרְבָּעִים סְאָה, וְאֶהְיֶה זוֹכֶה לִמְשֹׁךְ מַיִם מִן הַלֹּבֶן הָעֶלְיוֹן הֶחָתוּם בְּיוּ”ד רַבָּתִי שֶׁל (במדבר יד, יז) וְעַתָּה יִגְדַּל נָא כֹּחַ אֲדֹנָי (וחוץ עָזָא וְעַזָּאֵל בְּנֵי אַגְרַת ולִילִית).
• יְהִי רָצוֹן מִלְּפָנֶיךָ ה’ אֱלֹ-הַי וֵאלֹ-הֵי אֲבוֹתַי שֶׁבַּכֹּחַ סְגֻלַּת זֹאת הָרְחִיצָה יִתְהַפֵּךְ מִדַּת הַדִּין וְהַגְּבוּרָה הָעוֹלָה רי”ו כְּמִסְפַּר נִקָיוֹ”ן עָלַי לְמִדַּת רַחֲמִים הָעוֹלֶה רח”ץ וְעִם הַכּוֹלֵל אֶרְחַץ – אֶרְחַץ בְּנִקָּיוֹן כַּפָּי וַאֲסֹבְבָה אֶת מִזְבַּחֲךָ יְהוָֹה.
• וְיהִי רָצוֹן מִלְּפָנֶיךָ ה’ אֱלֹ-הֵינוּ וֵאלֹ-הֵי אֲבוֹתֵינוּ שֶׁבְּכֹּחַ סְגֻלַּת רְחִיצָה זוֹ, יִהְיוּ נִמְתָּקִין בְּרַחֲמִים, הַדִּינִים הָרְמוּזִים בְּפָסוּק וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ (בְּרֵאשִׁית א, י), וְיָאִיר שֵׁם אֶהְיֶה עָלַי בְּמִלּוּי ההי”ן אלף הה יוד הה כְּמִנְיָן מקו”ה וְיַעֲלֶה לְפָנֶיךָ כְּאִלּוּ טָבַלְתִּי בְּמִקְוֶה טְהוֹרָה שֶׁל אַרְבָּעִים סְאָה.
• וּבְכֵן יְהִי רָצוֹן מִלְּפָנֶיךָ ה’ אֱלֹה-ַי וֵאלֹ-הֵי אֲבוֹתַי שֶׁכְּשֵׁם שֶׁאֲנִי מְטַהֵר אֶת עַצְמִי לְמַטָּה כֵּן תִּטְהַר נָשַׁמְתִּי לְמַעְלָה בְּנָהָר דִּינוּר וּבְשֵׁם בְּיָהּ יְהוָה צוּר עוֹלָמִים (ישעי’ כו, ד). וִיהִי נֹעַם אֲדֹנָי אֱלֹ-הֵינוּ עָלֵינוּ וּמַעֲשֵׂה יָדֵינוּ כּוֹנְנָה עָלֵינוּ וּמַעֲשֵׂה יָדֵינוּ כּוֹנְנֵהוּ (תהלים צ, יז).

After this he should wash his hands, concentrating on the letters of the Name of 72 letters יוד הי ויו היeach letter on both hands, consecutively, starting with the right hand, then left, then right etc. as in the tables below

1) Right hand י Yud 2) Left hand י Yud
3) Right hand ו Vav 4) Left hand ו Vav
5) Right hand ד Dalet 6) Left hand ד Dalet
7) Right hand ה Hai 8) Left hand ה Hai
9) Right hand י Yud 10) Left hand י Yud
11) Right hand ו Vav 12) Left hand ו Vav
13) Right hand י Yud 14) Left hand י Yud
15) Right hand ו Vav 16) Left hand ו Vav
17) Right hand ה Hai 18) Left hand ה Hai
19) Right Hand י Yud 20) Left hand י Yud

Following this pour ten times on the right hand first, concentrating on the following letters with each pouring:
1) Right hand י Yud
2) Right hand ו Vav
3) Right hand ד Dalet
4) Right hand ה Hai
5) Right hand י Yud
6) Right hand ו Vav
7) Right hand י Yud
8) Right hand ו Vav
9) Right hand ה Hai
10) Right Hand י Yud

Repeat the above, but now pour ten times on the left hand, concentrating on the following letters with each pouring:
1) Left hand י Yud
2) Left hand ו Vav
3) Left hand ד Dalet
4) Left hand ה Hai
5) Left hand י Yud
6) Left hand ו Vav
7) Left hand י Yud
8) Left hand ו Vav
9) Left hand ה Hai
10) Left Hand י Yud

After this recite the following verses:
וְהָיָה הַנִּשְׁאָר בְּצִיּוֹן וְהַנּוֹתָר בִּירוּשָׁלַ‍ִם קָדוֹשׁ יֵאָמֶר לוֹ כָּל הַכָּתוּב לַחַיִּים בִּירוּשָׁלָ‍ִם. אִם רָחַץ אֲדֹנָי אֵת צֹאַת בְּנוֹת צִיּוֹן וְאֶת דְּמֵי יְרוּשָׁלַ‍ִם יָדִיחַ מִקִּרְבָּהּ בְּרוּחַ מִשְׁפָּט וּבְרוּחַ בָּעֵר. (ישעיהו ד, ג-ד)
And then the following section from the Gemora:
אָמַר רַבִּי עֲקִיבָא אַשְׁרֵיכֶם יִשְׂרָאֵל לִפְנֵי מִי אַתֶּם מְטַהֲרִין וּמִי מְטַהֵר אֶתְכֶם אֲבִיכֶם שֶׁבַּשָּׁמַיִם שֶׁנֶּאֱמַר (יחזקאל לו, כה) ‘וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם מִכֹּל טֻמְאוֹתֵיכֶם וּמִכָּל גִּלּוּלֵיכֶם אֲטַהֵר אֶתְכֶם’, וְאוֹמֵר (ירמיהו יז, יג) ‘מִקְוֵה יִשְׂרָאֵל יְהוָה’ – מָה מִקְוֶה מְטַהֵר אֶת הַטְּמֵאִים אַף הַקָּדוֹשׁ בָּרוּךְ הוּא מְטַהֵר אֶת יִשְׂרָאֵל (יומא פה, ב)
Rabbi Nochum of Chernobyl ztz”l preferred to recite this paragraph instead, from Tractate Berachos 15a with Rashi’s commentary:
אֲמַר רִבִּי חִיָּיא בַּר אַבָּא אֲמַר רִבִּי יוֹחָנָן: כָּל הַנִּפְנֶה וְנוֹטֵל יָדָיו וּמַנִּיחַ תְּפִילִּין וְקוֹרֵא קְרִיאַת שְׁמַע וּמִתְפַּלֵּל, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ בָּנָה מִזְבֵּחַ וְהִקְרִיב עָלָיו קָרְבָּן, דִּכְתִיב: (תהלים כו, ו) ״אֶרְחַץ בְּנִקָּיוֹן כַּפָּי וַאֲסוֹבְבָה אֶת מִזְבַּחֲךָ ה׳. אֲמַר לֵיהּ רָבָא: לָא סָבַר לַהּ מָר כְּאִילּוּ טָבַל, דִּכְתִיב: ״אֶרְחַץ [בְּנִקָּיוֹן]״ וְלָא כְתִיב אַרְחִיץ [כַּפָּי]?
ופירש רש”י, דכתיב אֶרְחַץ בְּנִקָּיוֹן משמע ארחץ כל הגוף ולא כתיב אַרְחִיץ כַּפָּי, לדרשא אתי, לומר שמעלה עליו שכר רחיצת כפים כאילו טבל כל גופו עכ”ל.
(Notes, explanations and tables by Rabbi Moshe Miller)

22 Erev Shabbos by Mincha, and the time of Kabbalas Shabbas / Maariv – we elevate all the thoughts and the Mitzvos that we did the whole week – for then the universe is elevated.

22. As the Baal Shem Tov’s soul would elevate to the highest Heights of heaven at the entry of Shabbos – he prayed many prayers so that he should also be able to answer peoples questions. For it is a time of separation and all the good gets elevated and the bad goes below – so he prayed that he could elevate everything – for that way even though a person’s question may be simple, he would still be able to communicate with them.
24 The Baal Shem Tov established, that we should say every Erev Shabbos / Friday – psalm 107 – because we have to purify ourselves at this time… and there it is mentioned of four that have to offer gratitude to G-d, for saving them.

One is those who get lost in the desert, which also in Hebrew “desert” has the word “speech” – sometimes when we begin to pray we get lost… and we cannot bring our emotions into the prayer – we must bring all our emotions into the prayer. Put all your energy in the Speaking of prayer – leave not any emotion outside…

Sometimes this is because during the week we were so connected to our business… and the rectification for this is to “cry to G-d.” – A cry is without speech… we should ask, “G-d should have mercy on us” and “those who seek to purify themselves, G-d helps them….” As you’re coming to the emotion of mercy, and everything is for the sake of the service of G-d… – therefore all negativity falls away.

And the emotion of humility – when you ask not for yourself, but for the sake of G-d… You don’t do this for any arrogance or self-gratification, and then all of you elevates to the higher realm.
25 An explanation on Hodu (Chapter 107 Tehhilim)
On Shabbos the Nitzoisos Kadishin (the Holy Sparks) get elevated -a time for them of great reprieve.
“Let those redeemed by G-d – who redeemed them from the hand of the oppressor” – these refer to the souls who have been incarnated (presumably as a punishment, into rocks, plant or animals) and on Shabbos they are redeemed.
The Kelipah becomes very joyous when a great soul falls into her – however what she doesn’t realize is, that the purpose of the descent of the soul, is that when it does Teshuva, it elevates all of the Sparks back to G-d.

Furthermore by descending, these souls now can help others ascend.

Note 43. From this that G-d gives us all good – this causes us to be humble – because we think, “How can I have the chutzpah to sin against G-d…?!” when he gives me all good!
29 I heard in the name of the Baal Shem Tov that once he had Shabbos in a field (or began Shabbos in the field… ) and the sheep who were there stood up on their hind legs like a person.
And it is said in the name of the Tzaddikim that this makes sense… because the Baal Shem Tov elevated the world, and he brought the world to its original source.
Therefore all creatures that were around Him at that time – though they had no knowledge, nevertheless the spirit within them was elevated to its original source – and therefore they elevated themselves.
30 Once when the Baal Shem Tov prayed Mincha before Shabbos in the field – all the sheep gathered around and they all bayed the entire time of his prayer.
Because he was able to elevate during his prayer all the low levels – to the extent, that even animals and sheep had the ability to see their Master G-d, and they all cried to G-d together.

32 The Baal Shem Tov said, that whoever merited to taste food at his Shabbos table – he gave to them the “potion of life” – that they had healing… to distance themselves from all physical desires.
In addition that they should be able to act in their homes with holiness – for when it comes to the way humans react to health – they only seek treatment after illness… – however they need now to protect themselves in the future that the illness shouldn’t return.
This is the great power of a Tzaddik – from His Holy Table, to give a person the ability to be saved from any problem in the future.

33. The Baal Shem Tov said that from heaven they gave him the option to live in Nemrov, Mezibush or a third city, and he chose Mezibush, because there it was easy to get fish, so he can have them for the Holy Shabbos.

34 On Shabbos one should basically not learn, but be Meyached (this is analogous to the Chassidic teaching that during the week we learn two thirds nigleh, and one third Chassidus, and during Shabbos, the reverse.)


35 In all our prayers and study on Shabbos, the main emphasis should be on love (of G-d).


36 One should speak much words of Torah during one’s weekday meals, how much more so on Shabbos!


37 “Rejoice in your kingdom oh’ You who keep Shabbos, and call it a pleasure – All of you should be satisfied and take pleasure in its goodness.”

This poses a difficulty – for when we deal with things in this world, the pleasure precedes the satisfaction – so it should of said, “You who take pleasure, will be satisfied…”

The explanation is – in matters of this world there is pleasure without satisfaction, and there is satisfaction without pleasure.

For one who gets say a lot of money, received from this a pleasure… yet from it he is not satisfied, as King Solomon writes, “He who desires money, from money does not get satisfied.”

On the flip side, by eating delicious foods, one can become full… but the second one eats it, the pleasure is gone.

However when it comes to the study of Torah – if one is not very knowledgeable and you ask him a question… so initially it may be complicated, but afterwards (when he deduces the answer) there is great pleasure – However if he is very wise – even as he begins to find the answer, he receives pleasure… – as he can exercise his mind, and find many fine points.

Now Shabbos was not given to only have pleasure from fine foods and drink – rather mainly to delve into Torah and prayer – as the Ram”a writes, on the verse, “And you should call Shabbos a pleasure…” the pleasure comes from the high spirituality of Shabbos.

For the house that the Shabbos candles flickers in, or the light of the sun on the morrow, this alludes to the light of the Sefiros – which is Holy of Holies – and surrounding one’s home in the Techum (2,000 sq Ama…) this light is encamped – and all negative is but outside of it.

And also the secret of the additional soul – as it says in the Siddur of the Ar”i on, “Rejoice Moses in your Gift…” for every Shabbos he receives a gift of a thousand lights – and for this, he returns the crowns to the Jewish people… (taken when they had to remove them due to the Golden calf.)

When Shabbos goes and this soul departs, it is a loss, just as a wealthy person feels poverty more than poor (if G-d-forbid he lost his wealth…)

So too, the Tzaddik that can sense this additional spirit and the great and holy light of Shabbos, feels acutely the loss after Shabbos.

Therefore a Tzaddik’s main pleasure from Shabbos, is from the Shabbos itself – and from the purity of Torah and prayer in holiness, and purity that he performs during Shabbos.

Now Shabbos was given to the Jewish people in order for them to have a day free to study Torah – as our sages said, that the Torah said to G-d, that when the Jews enter into Israel, and they will be busy with business / work… what will become of me? (As this was their preoccupation, during the time in the desert.)
Said G-d “there is one day, that on it you will be matched…”

And this is what we say – “Rejoice in your kingdom oh’ you who keep Shabbos, and call it a pleasure…” and what is the true pleasure? To give pleasure in the Shabbos.

“You should be satisfied and take pleasure in its goodness…” this means through the agency of the Torah. For its nature is that the more a person is satisfied from it, the more pleasure it gives them.
And this what the verse writes, “More precious than gold and many pearls,” this means the words of the Torah are more precious than gold and many pearls… – For though one may receive pleasure from money, nonetheless they lack the ability to make one satisfied…
This is not the case when it comes to Torah, they are more sweet than honey… and unlike sweet food that after one is satisfied, one lacks pleasure – as it says, “Lest you are satisfied and regurgitate…”

However Torah Both Satisfies And Causes Pleasure.
It also says, “Your servant was Nizhar (careful) in it…” Nizhar also means to shine. For all earthly wisdoms do not refine the person – neither his body nor his soul.
And even more so philosophy upon which it says “none who go to her return… neither do they achieve the ways of life.”
However the wisdom of the Torah refines both the body and the soul – therefore Adam Harishon before he sinned, our sages state – “His heel was brighter than the sun.” For the sun was created to serve the world, and he was created to serve G-d. And what caused his light to shine…? Through his study of Torah, as it says by Moses – “That his face shown.”

38 How come, though it says in the Talmud, our speech on Shabbos should be different (into holier things…) nonetheless it states in Halacha (Jewish law) one who enjoys stories and the like, may chit-chat on Shabbos…

The Baal Shem Tov gives an example from a king who made a festival, and ordered that everyone should receive their wish, and one person who lived in the garbage dump, requested simply that he should have more garbage.


To G-d the greatest pleasure is when we elevate a person into holiness.


Note 52 After praying we must immediately learn.


43 During the week everything goes through the clothing of the letters, Alef into Beis, into Gimmel etc. but on Shabbos it comes Direct.


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


48 We have a prayer that Hashem should Unite Chochmah and Malchus – our mind and our speech – and then the complete redemption will follow.


50 The Baal Shem Tov customarily would lengthen the third meal of Shabbos until deep into the night.


Note 60 The Baal Shem Tov and his Holy disciples were scrupulous to have the third Shabbos meal and to do so in a public – gathering.


51 It is said in the name of the Baal Shem Tov – that one should eat Garlic in Melaveh Malka.


54 The 613 Mitzvos of the Torah and 7 of the Rabbis are 620 sparks of light.


56 It’s been testified about the Holy Baal Shem Tov that when he would study with his Holy Disciples, a flaming fire would surround them.
And supernal Angels would gather to hear the Thunder and lightning, and the Divine voice saying “I am G-d your Lord…” from Mount Sinai.

Note 61 Whoever purifies themselves and there is no Kelipa, negative desires within them; as the Holy Ari – Reb Chaim Vital – Rabbi Elazer Azcari – The Ohr Hachayim – the Holy Baal Shem Tov and in his disciples… merit to hear the voice of G-d that never ceased from Mount Sinai.
57. The Baal Shem Tov said, that if the Jewish people spiritualize themselves, and refine themselves through Torah and Mitzvahs, they will consistently hear the voice of G-d speak – as they heard at Mount Sinai.
58 If our holiness is pretense… – a way of looking good… – we are very unholy.
1. “These are the laws you should put before them…” this refers to legal laws – the Zohar says, “That this is the idea of reincarnation.”

In other words, it could be that a Jewish court mistakenly judges in favor of the guilty, but in actual fact what occurred was that in a previous lifetime this person was owed money – and therefore in this lifetime – the Torah makes the person who owed him, pay.
Note 1
The Maagid asked the Baal Shem Tov to explain to him the meaning of the Zohar on, “’These are the laws’ – this is the idea of incarnation” – so he told him to go to a specific forest and there he would see a specific tree and there would be a stream under it, and he should wait there until six… and come and return to the Baal Shem Tov.
So he did as he was told, and he saw one man come on his horse, a knight, and he was tired and he ate and he drank and went – he left his wallet with his money by mistake.
Then another man came, and he rested and drank and he picked up the wallet, and he left.
Then a third man, a poor and broken man came, and he rested up and drank a little bit, and then the knight came back and he asked him “Where is my wallet with money?!” Now of-course he really didn’t know… and he had no idea what this man was talking about.
And the knight beat him up, telling him to return his money!!
At 6:00 o’clock, he returned to the Baal Shem Tov who told him that the first person owed the second person in a previous lifetime the amount of money that was in the wallet – and he didn’t pay him… and they came to a Jewish court.
Now the Rabbi/Judge was none other than the third person in the previous lifetime – and he erroneously judged the law that the person did not have to pay – without looking into the details….
Therefore in this lifetime, the first person paid the second person what he owed, and then the Rabbi received his punishment.
There is a story that there was a man who gave a fair amount of money to another man to hold for him – and then the second man passed on. And then the first man came to the inheritors and asked for his money back… – and they said, “Our father didn’t mention anything about this…” and they went to a Jewish court whom following the Jewish law, made the inheritors swear that they didn’t hear – and therefore did not have to pay back.
However everyone knew that the first man was an honest person – and wouldn’t lie…
So they asked the Baal Shem Tov “How could a Jewish court’s judgment be false?”

And he said, that in a previous lifetime, this man had owed that man, that amount of money.
4. Our sages teach there are four primary negatives – (this refers to damages caused through a damaging) Bull – Pit – Bite (of an animal) and Fire.

Spiritually this means – Ox- looking where you shouldn’t… – Pit- refers to a person who lies fallow – a person isn’t learning, but wastes time… – Bite- refers to someone who eats anything and everything… – Fire, refers to anger – which is the cackling of fire.

4. “Stretch out your hand not with a wicked person to be a witness to violence” this means that you should never speak bad about another Jew G-d-forbid – for through this, you’ll have to be a “witness of violence.”

For when the evil – the Yetzer Hara, speaks badly, and brings this person to the Heavenly court and accuses him, desiring the punishment – they will bring you as a testimony on his words (for the Yetzer Hara on his own is not believed…) therefore if you have to speak about a negative which you have to get rid of – never speak about the person, only the behavior.
7. I heard from my father-in-law – the great holy Rabbi Avrohom Mordechai of Pintshov – once the Holy Disciples of the Baal Shem Tov were praying on Rosh-Hashana.
From one of the disciples, his Tobacco pouch fell to the ground.
He picked it up and his friend saw this, and he was upset that he had distracted his prayers to pick up the tobacco and have a snuff (as the custom was those days).
The Baal Shem Tov saw by Divine prophecy – that this upsetness/judgment, would cause that the disciple would pass that year…
The Baal Shem Tov went into heaven and prayed very hard for him, but nothing worked…
Eventually on Hoshana Rabba when the Tzaddik who got upset was saying Tikkun – the Baal Shem Tov (miraculously) removed his intelligence and as he couldn’t study – he began thinking about the greatness of G-d… –And then he had a thought – “why did G-d make Tobacco?”
And he concluded that there must be great souls (due to reincarnation…) that can’t come down into physical bodies, and the way they will be rectified is through a smell (similar to “A pleasing fragrance to G-d…”)
And then he regretted that he was upset at his friend… – for who knows… maybe there were holy souls that this Tzaddik elevated through his smelling….
Then during the day of Hoshana Rabba, the Baal Shem Tov as per his custom would answer whoever asked him anything, and would tell them what would occur… – For he saw with his Divine prophecy from one end of the world to the other…. and each would prepare a question – whether in Talmud or other matters… and he would answer them all…
And this disciple asked this question… (“why did G-d make Tobacco be discovered in our generations…”) and when he asked the Baal Shem Tov this – the Baal Shem Tov said, “Tell me what you think…” – And he said (as mentioned, his thought above).
Then the Baal Shem Tov said – “there is greater reason” – and he explained the story that happened with his friend, and he told him, that, “In the future, you should always judge favorably, and not cause negative judgment.”
8. “When you see the donkey of your enemy struggling under its burden you should surely assist it,” the donkey refers to the body.
The enemy is the Yetzer Hara – so if your body is struggling with illness or lack of finances, you should pray for it.
10. “Someone who habitually lies, shouldn’t lie even for the sake of peace” (in other words, to get rid of this bad character trait they must uproot it – even when it might be appropriate) like one who takes interest (on loans) shouldn’t, even from a gentile…
11. The Baal Shem Tov gives an example of a very competent doctor that if somebody is very ill and comes to him – because he’s so competent, he could even give him dangerous medicines – but somebody who is not as competent – that could kill them.
Note 6 To con and flatter are obviously evil, however a person who uses this for helping to uplift or create peace….

13. The Baal Shem Tov said to his disciples, “My children, just make sure you never lie, and from this you will become great people.”
Note 8 Sometimes G-d-forbid we experience suffering / pain – instead of being in an expansive state, we are in a constricted state – we should meditate on the words “Asher Nishbati Bi-api…” that even the negative comes from Hashem, and this will sweeten the negative to joy.
15 Our Torah study is only considered Holy if it is infused with the knowledge of G-d.
Note 11 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 be close.
The Tzadik always thinks how distant from G-d he is.
The Baal Shem Tov gives an example of two people – one person, he plants much seeds in his field, and being so confident, he goes to eat and drink – and forgets about it – the other plants little, but is very very careful… – so the former, his field gets trampled on, and ends up with nothing – but the latter… which teaches us, if we will always be careful with our deeds and our thoughts, and our actions – it ends up with beauty.
16. “He certainly walks and cries carrying the seed – He will come in joy…”
This means, 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….” He is carrying Kelipah (darkness.)
17. The Baal Shem Tov was asked – what is the main service of G-d? – Particularly as it used to be, people would fast weekly, but you have said that one who does this will need to give a Soul–accounting (in heaven, as it is wrong…)

Answered He, “The purpose of serving G-d is to evoke within ourselves three: The love of G-d; The love of Our Fellow Jew, and The Love of Torah – that’s all.”

18. When we speak words of Torah at our table – this acts as a soul to the food – hence we should speak many words of Torah – this applies on the weekday… how much more so Shabbos.
19. “And I will remove pain from your midst” when a person has a pain – he should attach himself to G-d – meaning he should attach himself to the great qualities of G-d, and he will not feel the pain.
20 “Everything G-d says we will do, and then we will understand…” this applies to everything – for it is precisely after doing – even in praying, Torah study with passion, and certainly action (Mitvos etc.) that the understanding comes.
21 “And they saw the G-d of Israel” – meaning they understood this… – “And under his feet” meaning, what can one do to become “G-d’s feet…” – A Merkavah – servant? This is through “Like the sapphire”… the person refines himself like a sapphire – that one combines the body and the soul – and also similar to the sapphire, that the anvil that tries to smash it, itself breaks apart – this refers to the Yetzer Hara. In other words, if you can get rid of the Yetzer Hara – through this you will be like the essence of Heaven – and pure – like it says “And the righteous will shine like the shine of the Sky.”

Parshas Teruma
1. The Baal Shem Tov says, that when it comes to giving charity, it doesn’t matter your intention, because the main thing is that the poor person receives it.
2. Teaches the Holy Baal Shem Tov, from the very selfish animalistic passions that we have, we can deduce how much passion we must have in doing good!
3. 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.

4. Once there was a Prince who was a dullard, and the King hired the best wisemen to teach him, but he had no interest…. and in fact, the final wise-man came complaining to the King that the Prince has fallen in love with a peasant – and the King said, “On the contrary, this is the solution!”

He ordered that the peasant girl should be brought into the courtyard and the Prince was told, “if you would like her, you must learn a wisdom.”
So because of his passion, he took one wisdom… and then they told him to learn another… until he reached the point, that he realized, that he is a Prince, and for him a Princess is appropriate.


5. All pleasure ultimately comes from the source of spiritual love, which is the love of G-d, and when one has a physical love, one should realize that this is only an offshoot of the much deeper spiritual love.

And when sometimes a person can’t get themselves out of the physical love, but the circumstances do not allow him to actualize it… he should realize, this is G-d Humbling Himself, in order to prevent him from actualizing this negative love.


Note 3. A wise person realizes that the desires for the physical, are only there because in order to desire the spiritual…

The Baal Shem Tov gives an example of a Prince who was a Doctor, and he went to a village to heal people… and then once he got a letter from his father the King… and he was very happy…. and he wished to celebrate… but he didn’t want the villagers to think him odd…. so he bought for these peasants alcohol…. and they all celebrated together… Similarly, the wise person takes the power of celebration and uses it for G-d.

“And you Shall make beams of Keresh” (to uphold the Mishkan.) Keresh refers to man, our task, is, we are the connectors of heaven and earth.
Note 5. 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.

Ki Sisa
The Baal Shem Tov has a beautiful example on the story that G-d 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.


1. 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.


2. One who serves G-d seeking honor, such a person their soul gets cut off.


6. When we recall on Shabbos that after Shabbos our extra soul will depart, we increase (through the extra focus…) our Shabbos Joy.


7. We know Moshe Rabeinu was the most humble person – considering that all the Jewish souls came from his, how (did he maintain such humility?)
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 it 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…)
Similarly, 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 G-d – this is why it states – as Moses was the humblest person… that G-d spoke to him face to face.
16. Whatever a person understands of G-dliness, 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 G-d, flies (soars) not above.”
In other words, sound and speech are corresponding to male and female, which is the vov and hei of G-d’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 G-d-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 G-d’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 G-d, and G-d looks at them.

And therefore his prayers are answered. For when G-d peers, this is like giving above (to below.)

And when G-d peers, this causes the existence of all the worlds.

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, G-d 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 to elevate (so inherently there is no correlation – it is a choice of G-d.)

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 thoughts 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, G-d 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 G-dliness, 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 G-d, while the wicked, to selfish pursuits; and the same holds true with strictness / fear – while the wise person returns to G-d 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 G-d’s grandeur, or one’s own.
25. When Adam first sinned, G-d 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 G-d, 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 G-d-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 drives to/for G-d.
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 days) ensues.

1 Those who keep Shabbos – as we know hell closes on Shabbos… – but for those who don’t….
Note 1 When they would bring to the Baal Shem Tov a cup etc. – he could say all the thoughts of the person who made it, while they made it.

None of us know, even a fraction of a fraction of the many many “Divine unions,” and holy meditations that the Anshei Kinesses Hagedoila – the great Rabbis who composed the siddur, had in mind with each word.
Certainly every Mitzvah we do, has 10s’ of thousands! of very deep reasons and meditations.
And therefore what we should do is we should ask G-d to include our soul with those who know.
This is one of the reasons – the Ari-Zal said we should say “Hareini Mikabel…” before Davening, to include oneself with the higher souls that do these meditations.
Note 3
The main purpose of the Ari-Zal teaching us all the great secrets of Divine thoughts (Yechudim) and levels / emotions, is that we should become a Merkava, a transport. For example, when it speaks about “the eye of G-d..” it means G-d peering into us – so when we do a Mitzvah, looking deeply into it… – this manifests “the eye of G-d…” And when we speak about the “fear of G-d…”
When we pay attention to what the Torah is telling us – this manifests the “listening of G-d.”
When we speak about “the hand of G-d…” this refers to G-d giving, which we manifest by us giving.
Also the whole point of the construction of the Mishkan which paralleled the Mishkan above, and constructed it through the doing below – is to give us an example, that if G-d can be manifested through physical bricks, etc. how much more so, through our spiritual endeavors.
We have a tradition from the Baal Shem Tov that we don’t say lichaim on beer.

1. The Baal Shem Tov said, all of the healing he provided, he learned from the passuk “Vayikra El Moshe…”
2. The Baal Shem Tov’s healings were through Yechudim, that he would unite, and bring the Shechina to the level of Ayin, and therefore everything below would be healed.


3. A person must ensure that their speech has action. In other words, speech must go through seven levels – firstly Bina, that you must think what to say…

Then it must go through love and fear, then though Tifferes – when a person wants, it should be a complete word, then the letters combine.

And then it appears good in his eyes to say these words.
Then one must conquer the others words that wish to (intrude) and one speaks the words one needs.
And then one needs Hod – and then Yesoid – this means when his thought is attached to his speech, it is called Yesoid – which is the connection of thought to speech. – And then it comes through the mouth, which is called Malchus.
And this is the lowest level – and a person must be on the level that his speech is called action.


4. “A sacrifice is brought from the sheep or the goats” – the secret of sheep or goats, is the elevation of the universe – the level of Malchus, which has in it the behavior of judgment and compassion – and the sheep combines both.


5. A person below is a composite of soul and body, and through him the lower universe (made of matter) and the higher universe (of spirit) get united.


6. Our sages teach us regarding sacrifices, “Whether it is much or little – the only thing that matters, is that your heart is dedicated to G-d.”

So the Baal Shem Tov explains, that when a person learns Torah and prays, one must concentrate… – and therefore even if somebody learns or prays less, in order that their concentration should be better… – this is as good as somebody who does more – and is able to concentrate.


6. “Do not offer any leaven, nor honey in the Incense/Ketores offering…”

Leaven refers to arrogance – and this is judgmentalism – which is based on constricted thinking – for a child seeks to be big, and an idiot jumps to be first – and our sages say, “Don’t offer this as a fragrance to G-d…”

Don’t serve G-d from arrogance – in the outset, one may approach G-d with arrogance (for to begin a person must be self-centered) but in the inner Mizbeach (where the ketoires – fragrance was offered) do not.

For G-d does not appreciate arrogance – even a minute…


10. Once there was a King who wanted his son to feel a greater appreciation for the Palace – so he sent him to live with peasants – but with time the child became a peasant… and forgot the higher status and more sublime living of the Palace. And the King sent ministers to retrieve him – but he did not appreciate the ministers – so eventually the King had one minister go dressed up as a peasant who managed.

The Rebbe of the generation, his soul s connected to the people – so by descending to their level – he is able to elevate them.



1 . It says, “Whoever studies the Torah about the Olah, it is as if he has sacrificed an Olah…” when a person innovates anything in Torah… he’s applying his mind in these words… – this is, when he speaks these words of Torah with great passion.


6. Sometimes a person can draw down blessing through one’s speech – if G-d-forbid one is captive, one should speak about, “the four who are released…” Psalm 107 – and if one is ill, in a limb – one should speak about that limb in the supernal Sefiros.


7. The Baal Shem Tov would often say – anything you committed at night – you tell the world that you did it, the next day.

The only thing is, that you don’t know that you’re saying it – and often the world is too “dull headed…” to understand…

For example, once the Baal Shem Tov was traveling with his Holy disciples and he told them that the wagon driver had been with a woman who was not purified by the mikvah – and they were wondering, as they heard no indication…
So they followed the wagon driver and he went into an inn, and he asked for a shot of vodka – and the proprietoress said, “Hold on, let me get you a different glass…” because this glass was not purified in the mikvah – and he said, “What difference does it make?!”
Moses teaches us, just as G-d is singular in the world, so your dedication to serving Him should be.
This is the great principle that a person should always have one thought which is “how am I serving G-d? !”
When a person has many desires, this confuses them… –
Consider everything as being filled from G-d.
We should consider that everything – even the higher spiritual worlds – the world of Angels… – The world of the Throne of G-d… Everything is like nothing compared to G-d!!
For they all exist within a vacuum of the Divine concealment… -that G-d concealed Himself and the whole thing was created with a single sentence.
If this is the case… “Why should I try to get anything within this vacuum – I may as well go beyond it! To The Essence Of G-d!”
You should think, that you would rather connect to the essence of G-d – for anything good in any event is just an offshoot from Him.
Think that, “I always wish to give pleasure to G-d, and serve Him constantly – My thought process always be in G-d’s essence.”
When you need to think about things of this world, think that temporarily you’re going away from the Divine essence, to be like a person who’s leaving his home to the outside – but he’s planning on coming back soon!
Always consider that The Essence is Your Real Home!
And even when you have to do things of this world – you consider this as outside of your home – and then you return to your Divekius / Divine attachment.

Note 1 Reb Nachman Kosvar was a great Rabbi who didn’t believe in the Baal Shem Tov, but his disciples convinced hm to go see for himself – so the Baal Shem Tov received him with great honor – and they went into a room, “just the four eyeballs…” but someone hid to observe…
Reb Nachman said – “They say you can read thoughts, so tell me, what I am thinking?” –

So the Baal Shem Tov said “Peoples’ thoughts pulsate in different waves – focus on one thing.”
So he thought about G-d’s name – and the Baal Shem Tov he told him… He retorted, “Well of-course you know, as one should always be thinking about G-d…” But he replied, –“Yet there are many names of G-d – you could have thought about.”
Note 3
A person who constantly thinks about G-d – for him, to not, is a sin.

A person who constantly thinks about G-d and diverts his attention should do Teshuva (return his attention.)

The Baal Shem Tov considered if he lapsed in thinking about G-d’s name, or in doing things for the sake of G-d, as a sin.
3. Sometimes you have to look in both directions in order to channel your thoughts to G-d, due to the coarseness of the body which covers over the infinite radiance of the soul.


8. Attach your mind to G-d and then ask for something physical (any need…) for one needs to train oneself to both be able to be attached… and physical.


9. Do not look at a person, even when speaking with them – who is not attached to G-d, for this can cause (soul) damage- but the people who are – one should make an effort to.

Note 5
If someone criticizes you, do not respond.
It says in Tana Divei Eliyahu, that the duty to admonish another – only refers to one who is your spiritual peer.
10 Even the physical things you do – do for the sake of G-d.
11 Do the mundane with such Divine passion that, they too become bright.
13. Even the physical pleasure should only be for G-d.


1. Either a person turns to G-d, or G-d can sometimes inspire a person – when the former occurs – what is born, is everlasting.

3. There is a saying, “After a fire one becomes wealthy” explains the Baal Shem Tov, this is true… for then people pray (and the prayers of many, are powerful.)

1. The Baal Shem Tov gives an example of a tall powerful man who was standing all tall and proud – but the sun was beating mercilessly upon him – a wise short man came by and told him to take some water from him – but the man was too arrogant to bend and take.

So the wise man threw up some water hoping it would be easy for him to catch some drops – but he pursed his lips shut!

From the sunstroke he passed.

The lesson is, G-d sends us wise humble leaders who try to inspire us!!!

When you see something negative in another, know some of that is in you – and when you repent, you remove this from them.
2. Once there was a king who wished to live forever – and they gave him a remedy that he should distance himself from arrogance – but 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…!” till his master came to him and told him that he should conduct the Kingdom from the outward appearance, but inwardly, he should be truly humble, through the fact that he showed him a toilet which comes from man.
Note 2
Another version
The Baal Shem Tov gives an example of a king that wanted to live forever – and all the doctors said that this is impossible… but one man came and said to him, “I will heal him, through showing him the eternal life…” and he told him to choose the way of humility…. and the King, when he came to ride in his Royal Carriage, he ordered that the carriage should ride in front of him and he will 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.”

3. This is also the meaning of the verse “G-d the king pride wears” – so the question was asked of the Baal Shem Tov, it says, wherever you see the greatness of G-d you see his humility – and he explained, that this is exactly what the verses say – “it’s only worn for the conducting of the Kingdom” – but within Himself is only humility.

4. Another teaching on humility is, once there was a king who sent his sons away – one he sent with great honor – and the other he sent with great shame, so he should learn the attribute of humility. And so it was that the one who had humility conquered far more countries than the one that was sent with great honor.

5. It says, if someone has difficulty, they should go the Tzaddik of the generation – and he should pray for them – but if he prays for them – and it works, and this causes him arrogance… this brings Divine wrath on the people of his generation.
The question is asked – why should this cause wrath on others?

Explains the Baal Shem Tov, if they were holy, their prayers too would work – so it would be a naturel occurrence (it’s only due to their sins that the Tzaddik now sees it, as unique.)

6. The verse says, “Behold darkness covers earth” and the verse says, “All sins are concealed through love” – the main part of a building is the foundation… if the foundation is off, so the building…
Similarly regarding a person – if a person’s foundation is arrogance, even the positive is off, and if a person’s foundation is love, even the negative is concealed.

7. The Baal Shem Tov taught that every Jew can reach the lofty perceptions of our great sages but arrogance gets in the way – in addition one gets sad because as in their estimation they are great, therefore they feel – why do I not feel greater Divine Passion….
8. If you perceive that your Divine service is greater than another – don’t let this cause you arrogance.
9. Think never your service of G-d exceeds another – for even a worm – it serves G-d to the best of its abilities…
The only reason you’re any better, is G-d gave you an intellect – but had he not given you any intellect… – so we all do our best.

10. 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 – best to praise G-d!
Note 5 The Yetzer Hara puts on a fake clothing (of righteousness) how can we discern? – When we are busy seeing what’s wrong (in everyone.)
11. Another great principle is that even if people mock your service of G-d – don’t get into an argument with them – don’t allow yourself to become haughty (greatness is the trait of G-d.)

Note 8 When we allow our hearts to be arrogant, we forget G-d (ed. there is a saying, EGO stands for, Edging G-d Out.)
12 If a person has no agendas (nothing positive nor negative – kind of, simple truthfulness…) this leads to all the greatest spiritual levels – even humility for wrong reasons, is better than condemning for right.
13. It says in proverbs, “Better a beaten servant, than an honored person missing bread” – the sign that we are serving G-d, is if in your own estimation you are “beaten” (nothing..) but if you consider yourself honorable – you are lacking bread – Divine blessing.

Note 10 Once the people of a city requested of the Baal Shem Tov that he induce his disciple Reb Michly to be their Rabbi… the latter being humble, felt unworthy – so the Baal Shem Tov placed a lot of “pressure…” and he still didn’t wish to do it.
Finally the Baal Shem Tov shouted at him… “If you don’t listen, you will lose both this and the next world!” Said he – “I don’t care… for I cannot take a position – that I am not worthy for.”
Then the Baal Shem Tov said, “You are blessed! Everything I did was to test your heart… so in the end it would be good for you.”
14. When a person is busy serving G-d every second – he doesn’t have time for ego.
15. A person needs to know the trait of ego, but not to have it – know that trait of anger, but not to be – similarly with all character traits – because a person has to be complete in all character-traits that G-d has – and we know with G-d, He has both judgment and compassion.

Note 11
Once the Baal Shem Tov went to someone’s house and the person was shouting at his helper – and the Baal Shem Tov said, “I take upon myself to never be angry at anyone! even at my wagon driver Alexi…; for had I not known whose house I was in – because when you were angry, a demon had completely encompassed you – I would have not even known, it was you!”
16. Sometimes a person has to appear arrogant – as our sages say – “a Talmid Chochum has to have an 1/8th of an 1/8th of arrogance” particularly if one is needing to lead or reprove others – but at the very same moment, a person should think of themselves, as a nothing.

Note 13 The great Holy Baal Shem Tov before he passed he said, “G-d, Master of all worlds – Lead me not even to the feet of arrogance…”
(Similarly, when the Holy Ari-Zal soul’s departed, he said, “Protect me from arrogance – for one cannot begin any true service of G-d, if one’s soul is into arrogance (the sin of the heart…) and in fact, the accursed evil cult (that left Judaism) came from only arrogance and anger.
Before the Baal Shem Tov passed he told his young disciples that they should go find a new Rebbe… (as that year he would pass.) So they said, “How do we recognize a Rebbe?” – So he said, “You should ask the person how to rid oneself of Gaaveh/Arrogance, and if he gives you advice, leave…” – but if he says, “G-d will help…”
17. Though one may need to… for the sake of educating his children pretend to be angry – internally never…
18. Any arrogance is a great sin, and all bias comes from arrogance (for without self-desire…) and all thoughts (on how to get what I want) are a complete being (“universe…”) and this banishes the feet of the Shechina… and creates damage above – as the verse states, “What is disgusting to G-d… an arrogant heart.”
19. A great principle is Hishtavus / equanimity – in other words, it should be absolutely the same to you if people think you are wise or foolish… – Whether you know all of Torah or none… – and the ability to reach this level is when you consistently attach yourself to G-d! – For when you are too busy… continuously attaching your mind to G-d, you have no thoughts (of foolish arrogance)

And in everything you do, consider that you are bringing great joy to G-d at this moment.
Even when your Divine service gives you pleasure, consider that not the intent.
20. It states “Shevisi – I place G-d before my eyes consistently.”
Shevisi comes from the word Hishtavus / equanimity – whatever happens to you, should be equal.
Whether people praise or shame you.. – and anything else.
Similarly with taste… – whether you eat delicacies or not… – it should all be the same to you.
For you have from yourself removed the Yetzer Hara. And anything that occurs to you – say to yourself, “But this came from G-d – and if He saw for this to occur, and it is right in his eyes…”
Everything you do, your intention should be only for G-d – this is a great level indeed.

21. Consider yourself to be of an angelic spirit – do not allow the pettiness of those inhabiting earth bother you… – for this entire universe is like a tiny mustard seed relative to the universe above. Whether people love or hate you… – it is the same – and don’t consider important the disgusting desires of the body, which is a serpent’s skin.
22. Imagine you are not in this world – so what difference does another’s criticism make.
23. The Talmud says – whoever rejects idolatry is called a Jew – idolatry refers to ego.
Note 18 When we humble ourselves to the point of nothing – from there salvation comes (for something that has no form cannot be further broken.)
The Baal Shem Tov says, how do we get to the point of nothingness – that all we do is for the Soul (for the body we can perceive – but the soul not.)
Attach your thoughts above – and don’t eat or drink too much… and don’t increase your physical pleasure, and don’t look at any media (“things of this world”…) Rather try to separate yourself from the physicality – for when you look at it, you cause your soul to become coarse. Our sages teach – 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.
24. The Mitzvos that come from the eternal G-d, are eternally applicable.

1. The two sons of Aaron are two halves of the body, Netzach and Hod – these are the two pillars of faith & diveikus – attachment.


2 A person’s mission is to bring below to above – in order to do this, one must, as in the example about a Prince that fell into bad company… and no one could get him to come back – so one person dressed up as a commoner, and he was slowly able to get him to return…
Similarly the rabbis / teachers must go to the level of the people… – wear their “clothing,” in order to elevate them.
This is as it says, 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 a little dirty.
3. It is known that the main goal of service in Torah and in prayer and the passion for Mitzvas and the meditation for eating – is to elevate the Holy Sparks, from the depths of the kelipa – and similarly as it comes to people… to elevate people stuck in the morass of materiality to spirituality.
4. The Baal Shem Tov gives a proof that the worse sin is arrogance – as G-d says, he can dwell with any person – besides the arrogant.
5. The Baal Shem Tov would bring close even sinners who were not arrogant – but would distant Torah scholars who were… for it says, G-d dwells with the humble, but not the arrogant.
6. 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.”

7. When a person does a mitzvah in a dry way… – such as out of habit… A Person Must Infuse It With Heart.
9 It states that there are Mitzvahs that depend on the head of the King – and those on the hand…

In other words, there are Mitzvahs of the hand… Mitzvahs of the head – for example, Teffilin and love and reverence of G-d.
Whatever you do below… you create a reciprocal action above.
10. First and foremost we must ensure that all of our actions have no subtle selfish intention – and one must be very discerning in order to achieve this most difficult thing.
The only way is to always remember this concept, and never forget even for a moment.
The moment you stop thinking about it…
Furthermore a person should be careful to go to Mikvah and have the proper meditations, and the final link in this unbreakable-chain is to ensure that you are not sad… and to be joyful in your service of G-d.
11. Our sages teach, “The reward for a Mitzvah is the Mitzvah,” for there is no greater reward than the pleasure received from doing a Mitzvah with joy – this is very great!
Even if there were no other reward, this would be enough – when in actual fact – for doing a Mitzvah with joy, there is infinite!

1. The Zohar teaches “There is no word that has no voice” – this voice ascends – the Baal Shem Tov explains, that this is why when we pray, we must use our voice (as it causes the words to ascend.)
2. The Baal Shem Tov teaches, 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…” 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.

For the truth is anything negative you see in another – one can know that you yourself have this or something similar.
That there are those who condemn you or Angels above (for this or something similar.)
And when you find an extenuating circumstance for your friend, this becomes applied to you as well.
When in fact you do not get angry with this Sinner, and you attribute his sin to his Yetzer Hara… then when tests come upon you – this will bring about many merits.
Note 2
A complete Tzaddik that has no evil in him (her) sees no evil (in others.)
In his eyes all are righteous.
And therefore his love for the Jewish people is very very great.
But if he hasn’t completely rectified himself – he will see some of his own imperfections…
But he should know that the guilt he sees in others, is actually also within himself.
When you see no evil in others, it is a sign (that there is no evil in you.)
The truth is, this a very important thing – for we know, no one is judged unless they judge themselves/// how is this? Above (on judgment day…) they show someone a scene and ask him to judge it… though he thinks he is passing judgment on another… in fact it is something that he did (thus he becomes his own judge.)
Note 3 When a judgment is passed, they gather the whole world to see if they agree to this judgment – and the person himself who the judgment is passed on, is tricked by asking a similar situation… as we find with Nosson the Prophet, and his rebuke of King David.
4 The Baal Shem Tov teaches us – if we condemn another and we say – due to their sin something bad should happen to them… we are in fact judging ourselves.

For even 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, as if he worshipped an idol…” and it could be that one’s own similar sin, is even worse than the other persons.

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

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

5. As a person is only judged by the way they judge – so in heaven if they wish to see how you will be judged, they create a circumstance where you see a negative… and when you are angry, and even in your own self, condemn the other – you create the judgment.
6. Our sages teach – “who is wise, whoever learns from everyone?”
For a wise person can recognize themselves and their limitation… however a foolish person sees only what’s wrong in others, and not in oneself.
However an easy way for a person to realize where they are, is that it says – in Heaven, there are two chambers: the chamber of zechus (positivity) and the chamber of Din (negativity – judgment….)
In the positive chamber – even the greatest sin they can find an extenuating circumstance; and in the chamber of negativity, even the most righteous… (they can find faults.)
So ask yourself, “am I judgmental?”
8. The Baal Shem Tov queries – that we know there is a sin to not say Lashoin-Hara (gossip…) so why would the sages say, that, “Most people sin in theft, and all in some sort of Lashoin Hara?”
Answer they – that they are in fact saying a prayer, “Dear G-d, please take us out of this bitter exile, where the forces of evil are so bad, that they cause most people to sin in theft, and all, in some sort of Lashoin Hara! : (

Save us before the mud gets muddier! – PLEASE!”

10 “Those who attack Holy Peaceful people – they defiled their Bris…” those who attack Tzaddikim, sin in this.
11. The Baal Shem Tov says – the sin of Keri (seminal emission) comes from Lashoin Hara.
12. The only reason Kelipah / sin (say even perversion..) has any Divine life-force (for nothing can exist without G-d continually making it…) so we should not do it.
13. When a person goes to sin, they are conscious that no one should see them – often they imagine someone is maybe looking through the window… – the reason for this is, that G-d is giving them a great gift…

He minimizes His greatness, to help this person who IS in not such a great circumstance… to be able to extricate oneself…

When one contemplates that this is a deep kindness of G-d…

14 Intro. In the olden days, there were roving preachers wo would preach, “fire and brimstone.”
The Baal Shem Tov taught, that this approach was incorrect – when a person speaks not from loving-concern, but condemnation… this causes, as the example of a king who sent his only son to a faraway land… and two servants reported back – one that the son had fallen (low…)
The other spoke with deep pain, that due to the circumstance, this caused the son to fall… –
And then the mercy of the king was aroused.
Note 12
Once the disciples of the Baal Shem Tov after Tikkun Chatzios were speaking about the greatness of the Jewish people… – however fundamentally they were not speaking from the heart but rather to cause G-d (the father, pleasure – but the Baal Shem Tov saw that above this caused Din… – so he went out and shouted at them – “it is like you are an example of a woman who is praising to her husband 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 truly a delight above.

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 (in the typical style…) preaching “fire and brimstone.”
So he sent his helper to go tell the host to come home – meanwhile the helper told people that the Baal Shem Tov disapproved of this lecturer.
So slowly but surely the people dissipated. – So he stopped his lecture – the next day the preacher came to the Baal Shem Tov and he asked him (the Baal Shem Tov asked…) who he is?
So he told him… and he asked him, why didn’t he like his speech?
So he 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 Mincha and goes into a house to Daven… the angels above shake!”
The Baal Shem Tov said – even a Jew who totally forgets about G-d and is consumed by his internal worries – business etc., but then Mincha comes and gives a groan – “how he could be so preoccupied…” and goes to Daven Mincha – this moan, shatters the heavens.
15 Instead of criticizing, see yourself as equal.
16 The Baal Shem Tov said to one Tzaddik who would criticize his fellow Jews…
How can you criticize when a. you don’t even know what a sin is – and you are not intimately connected (hence you don’t know their struggles…)
17 The Baal Shem Tov gives an example (of the pitfalls of condemning / criticism…)
Once there was a holy man that came to a village – at the local inn / tavern he heard the people discussing their debauched predilections.
So he was very upset – realizing he was a holy man they wished to atone… so they gave him all a gift.
So the next day he made sure to go there again… -so the same upside could occur…. until eventually he ended up like them.
18. If you need criticize someone, better to criticize someone else who has not the sin – and then the person who does, realizes (that these words are really for him.)
19. It states “Any Talmid Chochom (Tzaddik) who doesn’t take vengeance like a snake is no Talmid Chochom” – asks the Baal Shem Tov… but taking vengeance is forbidden?
So he explains the analogy, “like a snake” – a snake only bites and (kills G-d-forbid) if this was G-d’s will.
20 The Holy-Ari says, before praying one must do (undertake to do) the Mitzvah of Ahavas Yisroel (as the Rebbe says “See every Jew as your other half and without him / her your soul is incomplete.”)
21. “Vehavta Lireacha Kamoicha – Love your friend like yourself” – teaches the Baal Shem Tov – as you love your friend, so I love you.
As we treat others… (just like our movement makes our shadow…) so does G-d.

22. G-d is your shadow – the way a person behaves so does G-d – if a person behaves arrogantly (aloof – higher…) so does G-d; but if a person behaves with humility, so does G-d humble Himself to fill one’s needs.
Note 17 Whatever we do below we cause G-d to react – so if we give charity, this causes that G-d likewise.
Very often The Baal Shem Tov would share this teaching!!!
24 A person who does business ethically – to G-d, this is dearer than the one studying these laws.
25 The sexual desire comes from Chesed / love – so one is taking this holy emotion and placing it in filth.
26. The reason G-d created such a powerful desire in intimacy (sexuality) is for all love (desire) must come from above – however when we contemplate that the source of love is the love of G-d (existing on a sublime plane.)
27. It is known that the source of the desire for sexuality is actually from the loftiest of loves – our job realizing this, is to elevate (through using the same intensity for the love of G-d.)
28. It is known the law, one may not hesitate (“hold it in” – when one needs to go to the bathroom) this causes spiritually very big problems.

1. The beginning of the Judgment in heaven (on the soul that arrives) is whether they studied Torah, and though people complain they had no time… – the winter night proves.
2. Each day boasts – “In me the Tzaddik did these Mitzvos.”
3. When the young listen to the elders – like the sun which enlightens the moon (then the world is stable.)
4. The Baal Shem Tov asked in a dream, if one still needs to be careful to not eat chodush – so they said – “when the Ba”ch passed – they cooled the fires of hell for forty days” – meaning that’s how great he was (and he says, it is not a problem….)

3. There are seven ways – based on the seven branches of the Menorah –

1. A person unfortunately is not going in a good path – but realizes not – this is the feminine side of darkness.
2. That one knows one is going in a bad way, but prays not for oneself –
3. That one knows one is going in a bad way but prays for help – this person unifies with G-d.
Note 1
In Kesser Shem Tov – there are seven levels in the Shechina 1. that one knows that one’s level (of spirituality / goodness) has fallen – but prays not
2. That one knows and one prays.
3. That one knows not, and in fact considers oneself, that no one is higher – this is the feminine side of kelipah.
4. The secret of the Yovel year – it is the secret of the 50th gate.
5. Business is also Torah / Avodah, for in it there are many laws… – the Baal Shem Tov said – If one learns Torah for the sake of G-d… for example, the law of one who exchanges a cow and a donkey…- This to G-d is exceptionally precious… – how much more so if one actually does it!
For everything in this world was created but to fulfill – the vision of Torah… – and in everything, one can envision G-d, and see the miracles of G-d – and comprehend from it, deep wisdom – Furthermore by not cheating, lying, theft, we are also doing the will of G-d… – hence in this way even in business, is Torah.
6. The Leveim redeem the world.

2. It is known that the main attachment to G-d is through passion in prayer, and that one’s Torah study should be filled with love-reverence- for 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 – so too your thought…
As our sages teach, “The Shechina spoke through the voice of Moshe” – for due to his great Divine attachment, he was literally connected to his source.
And it was as if G-d was speaking the words of Moses – and through this, his coarse body was refined and became G-dly.
In other words, one must always raise one’s eyes and heart; – and purify one’s thoughts and feelings within the thoughts of G-d, in complete attachment and passion.
Now it is known, wherever man’s thoughts are, there he is… –
So if you continuously accustom your Avodah in this… certainly to the level of Divine thought, you shall ascend – and then your body too.
Now it is known, that the letters are called Keilim vessels – and the nekudois ( vowels) are the soul – the soul of the vessels…
Now whenever a person has a thought, no matter what… – he is using letters.
Now it is known, that if a person has an extraneous thought during prayer or Torah – this is not random.
For, for all there is a time…. – for the Divine spark captured in this “hell…” seeks to be elevated- and to its source it seeks.
And the time for its elevation has arrived – then man must properly elevate oneself – for this thought came to him for a purpose- and “if not now, when!”
This is similar to a son who relates before his father some Torah – now his father queries him and distracts his logic – now obviously the intent of the father is not to cause the son to feel bad…. rather to sharpen his intellect, so he can overcome the questions and find the truest logic.
And this is the joy of the father – as it states, “If my son is wise, this is my joy.”
And the analogy is obvious… that you should elevate extraneous thoughts – combine them with the holy thoughts you are thinking and saying. (It should be noted, the Alter Rebbe taught that the process of elevating thoughts applies by / to Tzaddikim.)
This is the explanation “If you walk in my ways…” which our sages teach, refers to learning Torah – in other words, that one should continuously ascend, as one who elevates from world to world.
As the four who entered the Pardes – and then this spark will also elevate.
Thoughts of those completely dedicated to G-d / Torah come not as average people, from physical desires, but for elevation.
5. The Shechina is called a consuming fire – which destroys all that is not attached to it. The idea is that there are the five senses, of sight, hearing, taste, touch, smell – when we dedicate these senses to G-d – and we are aware, they are the senses of the Shechina- then we elevate all the levels.

For example, all of your thoughts and speech of this day – you should contemplate that you are elevating them through the Torah study and prayer.
Similarly with sight, movement, sound – that you are elevating the physical in the spiritual- but one who is not aware of this, then he destroys all his sight, sound etc.
6 If we neglect the study of Torah, while we are wealthy – we may then be forced into poverty- so we can’t have the excuse… but if we prove ourselves able to study during poverty, we may be granted wealth.

7. If you get a fear 😨 or a joy 😂 – know that this is to arouse you to fear or rejoice in G-d and so with other emotions.
8. 9. Every day G-d announces “woe to those who embarrass the Torah…”
a. If no one hears it, what difference does it make?
b. The answer is, that the announcement means not speech… because the world above is a world of thought (knowing…) rather it means that every day people get from G-d messages in their thoughts and that must be adhered to.
11. Teaches the Baal Shem Tov, why do we only have three forefathers? Because they prayed and did everything during their lifetime for the people of their generation, until all time.
12. The Tzaddikim like Moshe etc. who dedicated their lives to teaching, even after they part, teach – inspire.

1. The main thing is that your service / Avodah, should always be genuine.
2. There are two types of jest/ers – the first are those who make fun of a Tzaddik (as is the practice…. : ( – the second is the Tzaddik, who being so certain in his path of G-d, he laughs.
3. There are two types of Tzaddikim – complete… –

The first serves G-d continually, and is compared to the cedar sturdy tree – the second is involved in helping people, and making them and the world better… he is compared to the Date Palm. 🌴

1. When a person sins, they add to the forces of evil – but when they repent, which means admitting wrong and changing – then they remove.
4. The Zohar says: This Mitzvah of Teshuvah – whoever keeps one Mitzvah properly, it is as if he has kept the entire Torah – for there is no Mitzvah which is not a composite of all…
This is based on the philosophy of the early sages who teach, “The understanding of the unity of G-d…”- that “Whenever I touch and hold onto a part of G-d (say Torah etc.) As G-d is one, I am holding, the whole.”
Note 1. Whoever attaches himself even to a part of G-d, attaches Himself to all; and likewise, the other direction.
Sefer Chareidim gives an example of this, namely, that just as if you pull a branch of a tree, you pull it all…
7 Once the Baal Shem Tov came somewhere and they gave him great respect- said he to them – “When people give another honor, they check his deeds (above) so it would seem, that they are doing this person a disservice – however a wise person uses this opportunity to repent.”
8. If a person wishes to inspire another, they must use parables from the mindset the other is in.
If a person gets arrogant from giving inspiration, then it ceases to be effective.
9. 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 – so it will be stolen.

Note 1 The Baal Shem Tov says that the world was created through letters – but the first step was the creation of the letters.
8. Whomever comes to “know” G-d – all other desires fall.
9. Moshe – though he was a heavenly soul – he felt more humbled than the lowest.

1 When you learn the Torah of a Tzaddik who has passed, you are engaging with a part of his mind and soul.
2. The Tzaddik must connect their soul with the wicked – and if they wish not to connect… then their life-force remains with the Tzaddik.
4 The Baal Shem Tov said, that those who add a little knot at the end of each Tzitzis string, should not do it the same day (they make the Tzitzis.)
5 The Tzitzis of the Baal Shem Tov had their own soul, as he placed in it such passion when he made them.
6. When one puts away the Tallis, one should feel awe.

1. Moshe Rabeinu was born to be evil, yet through his choice he became most righteous.
2. All the evil that Billam did, people suspected Moshe – because until Moshiach comes and all the kelipah dies – the elevation of the Kelipah comes through Holy people and this is implanted in their mind.
Note 4
The Baal Shem Tov’s soul didn’t want to come down due to the many false people (driven by ego) who make fun of the Tzaddik, and he was worried, perhaps this might cause that he would lose… – so he was guaranteed 60 Holy Souls to be his disciples.
The Baal Shem Tov learned Torah from G-d.
The Baal Shem Tov would do whatever He could to help, and draw near those who opposed him.
The Baal Shem Tov taught, that actually those that oppose the Tzaddik, is a great favor from G-d – because the Satan is very jealous over him, and then because there are those that oppose him, it takes away some of the jealousy.
Another benefit of those that oppose the Tzaddik is that it keeps them humble (so the Kelipah from them can’t suck…)
There are many Tzaddikim that Hashem does them a kindness through being humiliated – while for many wicked, his kindness is, that in this life, they have it good.
5 The sins that the hecklers of the Tzaddik, suppose / accuse him… are actually their own.
6 The satan complained to G-d that it is unfair, as Moshe through his miracles will get the whole world to Teshuvah, and he was given, that every Tzaddik that is born, an opposer is also.
Note 5. When the Baal Shem Tov’s soul came to this world, there was a great tumult that he would reveal too much of the Divine path, so another soul that would be a scholar and would oppose him, was sent.
7. The secret of the Ketoires is that it can get rid of a plague.

It is known that the Baal Shem Tov was asked about the Parah Aduma (red heifer) – where can we find in it a hint (lesson) in Divine service? – For all the Torah applies continuously in the realm of inspiration – also considering that a. It was only done once in a while… and b. It made the person who purified impure, and the impure pure…
So he explained, that this is the trait of arrogance – for while one needs arrogance to both begin serving G-d… – for to begin with, everyone is self-serving. So this drive is important as one needs to ascend (to a higher level.) Nonetheless, after one did ascend, one must be humble. – So we find arrogance, can on one hand purify and on the other hand corrupt.
Note 9. Arrogance is good for simple people (as it will cause them to seek truth, hence G-d) but for the spiritual person- terrible.

2. When the study of Torah is for the sake of arriving at truth – then G-d is there.


3. There are three types of fights / Galus (exiles)
a. There is the exile of the Jews under gentiles (which eventually this shifts…)
b. There is the exile of the sages who are humiliated by the ignorant – who claim they are the truth – this too shall shift.
c. There is the exile of the righteous altruistic sages, from the narcissistic ones (who cannot handle the honor, respect, and dignity of the righteous ones.)

Note 3
The Baal Shem Tov shared – there was a great Tzaddik who lived in the land of Ashkenaz and predicted toward the end of his life that he would pass in a bad murder…
The reason being, is, that he was the head of the Sanhedrin, in the time of the prophet Zecharyiah, and he was the first to slap the prophet, calling him an “ignoramus” – while of-course in actual fact his Torah was biased… this gave the gall to the average (lay) people to kill him…
He said that he had been reincarnated a hundred times – each time passing in a bad way – but this time his sin was atoned for.
He instructed on his tombstone to be written “Here is Buried The One Who Killed The Prophet Zecharyaiah.”
4. The Medrash is known, that G-d caused that Billam was a great prophet like Moses (so gentiles couldn’t complain, “Had you sent us a great prophet, we too would have been good…”) But it is known, that prophecy descends but on an individual whose fives senses (sight, sound, taste, touch, smell) are Holy – but Billam was evil… – so what did G-d do? He poisoned him, and one of his eyes went blind (so because of the holiness of this one eye – G-dliness could on him rest.)


10. The ultimate goal of fear of G-d is that it should be in an inward way – our inside should be Yisroel (fear of G-d) our outer Yaakov.


11. If you know(!)


13. All Din (negativity) is caused by the fact that malchus (feminine energy) is lacking her partner (feeling neglected, abandoned etc.) hence as we find in the story of Nachum Ish Gam Zu, that when he said that, “This too is good…” – he evoked the love, transforming negative to positive.


14. All the troubles in the world occur when Malchus is not with her beloved, therefore the importance of uniting Havayeh and Adnay.


15 All the wars and squabbles in this world is because malchus and her beloved are disconnected – when a person thinks about this, they will ensure to unite the two (in psychological terms, a person feeling unloved, needs to know they are loved.)


16 The Baal Shem Tov said to a person – “Accept upon yourself that whatever G-d will send you, you will accept it with love – then you will have good in both this and the next world” – answered the person, “We need to pray to G-d that we should so be capable” answered the Baal Shem Tov, “True, True.”


Note 15 The Baal Shem Tov said – “Shevisi Hashem Linegdi Taamid…” – comes from the words Hishtavus; when we accept all that G-d gives us, both the good or the bitter – “everything I accept with joy.”

Parshas Pinchos

1. We know that the main thing is to connect to the essence – for in the essence there is integration.
We know there is the emotion of kindness, but if it is not integrated with judgment – a person can end up giving to evil – conversely even a person who is judging, should not be doing to G-d-forbid harm, but to help.
Note 1. The great principle is that the giver is in the state of giving, the receiver in the state of din (constriction) for example a male (giver) can impregnate repeaditly, but the female, once one child is growing… – If you are pouring from a bucket to the cup, the cup is limited – one must see to it, that when one gives, it is balanced (to not give to evil…) and likewise, when one must be strict (it is also balanced for the benefit; and not G-d-forbid cruelty.)
Note 5. A person who combines two people is called peace (for peace is combination.)
3. The Tzaddik of the generation can elevate everyone’s speech and actions.
5. When someone learns Torah not for the sake of G-d, but when they later learn it for the sake… – it elevates the previous.
Additionally the Tzaddik of the generation can elevate everyone.
7. The Kabbalah teaches us, that “everything is rectified through wisdom.”
The meaning behind this is, that first and foremost it is only through wisdom and analyzation that a person can see the difference between good and evil.
Second of all, if a person has a thought, for example a desire for money, they can elevate the source of this desire which is love, into the love of G-d – and therefore when you elevate something to its source – the negative aspect falls away… the same thing can be about lust.
It is well-known that anything that a man despises, that causes that element to fall off.
Now it sometimes happens that a righteous person is feeling low, and when we are feeling low, we don’t appreciate our own value – and because we don’t appreciate our own value, we don’t appreciate the value of our prayers and our Divine service – and that’s why Tzaddikim would often boast… because it would cause them to have a greater self-esteem.
This is why we find, that the sages praised Rabbi Shimoin Bar Yochai very greatly… Because he was the greatest Tzaddik, he had to descend very low, to elevate all the low thoughts and speech of men – and therefore the sages praising him, gave him a greater self-confidence, which allowed him to elevate himself.
Note 10. There was such a story with the Baal Shem Tov (not sure why… ED.) that something caused him to feel low, until one of his students stood before him with great reverence and said, “Our Master And Teacher.”
Another story of the Baal Shem Tov who was mercilessly persecuted by the Erev Rav (fake scholars…) that he once had such a dispirit… that he was capable of losing his holiness… until from Heaven he was inspired.

2. The reason our sages instituted (or Kabbalah… ) to say “Lisheim Yichud” before a Mitzvah – is for every Mitzvah elevates all parts of the soul… – Now the kelipa derive (or try to) energy, from speech – so by saying “Lisheim Yichud” we counteract.
Note 3 From the nothing (between infinite and finite) emanates existence.


1. Just as when the Jew left Egypt, they traveled through forty-two Journeys of the road, and stops… – Some positive, others negative – which is the secret of the soul.
As birth is the exodus – and until the soul returns… we traverse some positive (expansive) and difficult (contracted.)
In truth, each journey is positive – for example, in Kivoirs Hataveh, on a higher level, a person who achieves true attachment to G-d buries his Taveh (all other desires -as his focus is on G-d.) So each stop, can be good, if we focus.

2. When the Baal Shem Tov went on his famous trip via Istanbul to go to Israel – his Rebbe showed him one of the locations – how it was corresponding to one of the locations where the Jews were in the desert.
Similarly all the journeys of every person is hinted to in the Torah.
Similarly when his boat broke and he was very sad, his Rabbi, Achiyah Hashilioni came and was perplexed about his sadness – and he showed him in which spiritual world he was at that moment – and then he strengthened his heart to sweeten the justice.
Note 4
The Holy Oir Hachayim upon whom the Baal Shem Tov said that his soul was from the Ruach of Dovid of Atzilus – every night he heard Torah from Hashem.
His Holiness was so great that it’s impossible to describe! And the Baal Shem Tov was the Nefesh of Dovid of Atzilus, and he wished that they should be attached together in nefesh and ruach – and then the Neshama and Chayaa of Atzilus will be revealed… and Moshiach would come.
So he asked through his brother-in-law, Reb Gershon Kutavier if it will be possible to go to Jerusalem and to see him?
And he replied, that he should write to the Baal Shem Tov, that he should peer at him when he sees his image in the higher worlds, if he sees all of his limbs and his face, or not?
And the Baal Shem Tov said that he did not see his ankles….
So the holy Oir Hachayim said – he shouldn’t bother himself to come to Israel, because it won’t work…
But the Baal Shem Tov did not receive this letter and he sacrificed himself to go… even though he was told from heaven not to….
His sacrifice was because he wished to bring the Moshiach…
He left in the winter months, and during the month of Pesach, he was in the city of Istanbul… and there he did great miracles until it was heard about in the House of the King.
He had to run away on a ship… and they told him from heaven that he should return to his hometown…
But he didn’t wish to return…. and they took away from him all his spiritual levels…. even the prayers he couldn’t say – not even the word “Boruch” in a siddur, because he didn’t understand the letters… he said, “What difference does it make, I will go to the Holy Oir Hachayim as a simple person…” – until the ship broke – and his holy daughter Adel also began to drown – and she cried out “My merciful father, where are you, that you can look at my pain??!” From his great pain and her pain, and all the negative that occurred and the Samech-Mem said to him negative things – then when he saw all the great suffering that came to the point of death… he said, “Shema Yisroel Hashem Eloikeinu Hashe Echad – Master of the world, I will return to my home immediately.”
His great master came to him and showed him where he was spiritually, and in one moment he returned to Istanbul and from there he immediately returned to his home.
4. The Baal Shem Tov says, that if one drinks from the sweet waters of the Torah versus the bitter, this creates life versus G-d-forbid the opposite.
5. The secret of the three refugee cities – the Baal Shem Tov explains, refers to thought, speech, and action – for the Satan wishes for us to use them for bad things – and our mission is to use them for holiness.

1. Only when you think what you’re thinking about – do you know.
2. The world is filled with the greatest Divinity, filled with the secrets of the Torah, with infinite wisdom, and yet like a person standing before the most beautiful sight that has ever been created – glorious mountains – yet his hand is covering his eyes… all he must do is remove his blinders.
3. We know that every day G-d announces – for example an inspiration for Teshuva / repentance… – but people may have a difficult time believing this, as they cannot hear it… but actually the reason they cannot hear it – is because they are so physical, which blocks their spiritual sensitivity – as the story of Rabbi Elazar Ben Arach who went to a city which had fine wine and water and because he indulged… it caused him to lose some of the spiritual sensitivity.
But if you connect to the Moshe Rabeine of the generation – then you are able to hear it.

3. Moshe Rabeinu felt – that all that he had achieved in Avodas Hashem / service of G-d – was merely the beginning.
4. The Tzaddik is called “who is this…?” because He is always going from level to level – so wherever you look, it is as if he has gone.
5 The Baal Shem Tov’s living will, is that a person should be sincere in their service of G-d – and the main thing is not to forget this…. and mainly to learn everyday something in Chassidus, whether it is a little or a lot…

To continuously attach oneself to good character-traits – And not to leave any day from doing a good deed – whether it is small or big.
And the prooftexts of this is what it says, “Be careful in a Mitzvah, small or big” – and the explanation of the word “careful” (“zahir”) – so “zahir” careful comes from the word “to shine…”
In other words, one’s soul will shine from a small one, like a big one – because the main thing to G-d is a sincere heart.
6. This is a great thing (see previous teaching…) for then one knows that you have accomplished something this day – you have created an Angel… And we know that if you have an Angel, you have an advocate in heaven. – And the prooftext of this is the verse, “A person who protects a Mitzva, knows no evil…” this means, when a person accepts upon themselves to, like a soldier, stand on watch from morning to evening – perhaps G-d will send them a Mitzva – someone to help….
7 When G-d forbid a person’s body is sick – then the soul also gets sick – and he cannot pray properly – therefore a person has to be very careful to protect his health exceedingly.
9. The Baal Shem Tov gives an example of a businessman who went onto his ship, and the sea had a great Tempest and it got to the point that they thought they would drown… – so he prayed to G-d, that he should be saved in the merit of his righteous wife… – And there was a gentile there, who wondered what was so righteous about her… And he said to him, how great his wife was, and he said, “I will go seduce her… and what sign do you wish to see that I have seduced…” So he said, “She has a very precious ring and if you give me the ring I will know.” So they agreed on this bet, that each person would give his wares to the other person if they lose… – so he went to try to seduce her, but she rebuffed him all the time. Until he with great guile, he hired her maid to steal from her, her ring.
And he brought this to the husband and he took his wares, and then the husband came home to his wife – and she of-course was very happy to see him – but she saw his heart was not with her… She was very perplexed about this… And then he caused that she should be sent away on a boat… and he dressed up as a captain, and changed his language as if he was a stranger – and they went for many days without food and drink… – and then she begged him for some food, and he said – “if you kiss me, I will give you a little bit” and so she did… Because she had no choice… And afterwards he blackmailed her towards intimacy – and then when the ship came to the shore – she was looking for food, and she found two trees – one that the food would make a person a Metzoira (leper), and the other that would heal a person – and she took it in her sack until she came to the House of the King dressed as a man, who needed this for healing his household, and she healed them; and he gave her a great treasure.
And she returned to her home, and she found her husband, and she was upset at him… why he sent her away with a bad captain, who she was forced to kiss etc.
And he was very happy that she was so righteous – and then he did an investigation and realized that the gentile actually tricked him, and he then got rid of the gentile.
And the lesson of this is, in all the things of the world, since the time of the destruction of the Temple until Moshiach.

The Baal Shem Tov elevated himself – and he saw how the Angel Michoel whose the defense attorney on high, transforms everything that the evil Satan says about the Jews, “That the Jews do evil…” That actually this is all for the good! – “They only wish to do good and they are forced to say work hard, and maybe even with guile, just so they can have money to get their children married…” – and this righteous woman is the Shechina – and the satan was jealous and complained to G-d, that “now that they have the Holy-Temple and the sacrifices, they are so holy… but if you want to test them… Destroy the Holy Temple and I will seduce them…” and then through this maid, the ring was stolen… and then the Temple was destroyed – and it’s as if the Jewish people were sent in a boat, and it’s as if G-d-Himself, like that captain…
This is the secret of the Shechina which is upset at G-d for having to descend… – then it comes out that the Satan was a liar, and then G-d slaughters the Satan.
Note 4
The Baal Shem Tov gives an example of the great King that wanted to test his people, and he dressed up as a simple King – and he went to a holding city of his and he tried to get them to rebel – so some people decided to go with him, others didn’t.
But then the wise people said – “how’s it possible, that such a small King, would even think about attacking a big King?!?” – “It must be that he himself is the King…” – and this is an example of the Yetzer Hara – that everything that comes to us is just a challenge.
10 Seek G-d exclusively from where you are.

13 “Shema Yisroel…” the meditation in the oneness of G-d from Shema is to meditate that there is only G-d in this world, who fills the entire universe with His essence, and the main intent is that a person should realize that he is nothing and the only real existence to him is his soul – which is part of G-d, so this means that the whole world only contains G-d – when saying the word “one,” think that the whole world is filled with Him, and there is nothing but Him.
14. It is well known, that every Jew is a small world – so it is written in Tikunim… The 613 limbs of a man are all ordered according to the order of creation, and therefore man is called a small world… and therefore whoever crowns G-d as King on each of his limbs – it is as if He is crowned Him over the entire world.
A person should think that he wishes to pray and to bind the spiritual and physical universe – elevate the Sparks and the souls from below to above – And he should resolve to do all the Mitzvos that he can, through his life.
Additionally he should attach his thought in G-d with great faith, love and awe of G-d. For G-d gives life to everything, even to the wicked, and bad deeds, as it says “G-d is good to all…” – and even in a great sin, his life force is found… – for without his life-force there can be nothing – even in illness and G-d forbid death, for without his force nothing would be.
Now if and when a person G-d-forbid sins – then they place their energy into the Kelipa and the dark forces and in fact give it energy.
Now when a person humbles themselves – as if they are one dot . as if they are banished to the place of death G-d-forbid because they have rebelled against the great King, the mighty and awesome G-d… – and from that deep and dark place – they place their faith in G-d – in the one G-d – the one and Infinite one; But even in the place of death, there is his life, for there is no life force or existence without Him, and his Holy Name. Then from his place of humility, in contemplating the oneness of G-d – even in the place of sin; This creates a great unity – great desire of G-d to permeate all higher and lower worlds – for He brings the greatness, the light, and the life-force of G-d through this thought, from the infinite, to all spaces.
Once there was a King who heard about a captive Princess and her son, and he felt great mercy… so he sent his son the Prince to redeem the Princess and her son – and he told his son to then marry the Princess – but he told him to bring gifts to the captors… for not only did he give much wealth to the Princess, but he wished to get rid of the obligation and attachment of the captors.
The lesson of the story is, that firstly G-d sends the holy Tzaddikim, to unite the Holy Sparks captured from the dark side, and the Holy Souls to G-d – and then when Moshiach comes, the Princess will be completely redeemed.
Whoever can understand how deep this concept is and how high it goes – will ensure to think this before they pass on – and in this way they will certainly go to heaven.
Note 14. Saying “Harav Yisroel Ben Eliezer…” helps protect.
16 The Baal Shem Tov says – that the world was created as we know, with the name Eloikim, which represents Din, which is the secret of contraction – as is known.
Therefore the difficulties that a person goes through are really only there to extract the soul and the spirituality…
When one accepts them with love and with joy – which is the spiritual energy – then He connects his body and his soul… which is the spiritual life force – and there’s no more negativity.
But G-d-forbid if one does not do this thing – he separates the body from the positive energy.
17. Story is told about the Baal Shem Tov that once he felt very low – to the extent that he was certain that he would not receive the world to come…. – and he had no ability to inspire himself – so he said, “I love G-d, even without the world to come!”
The story is told that once a lady who couldn’t have children came to the Baal Shem Tov and it was also a very financially strapped time for him…. and she gave him a nice donation, which also expanded his mind, and he promised her that she would have a son.
And she was literally without any physical ability to do so.
Because he caused a new obligation on G-d – he heard a heavenly voice that said, “He has no portion of the world to come…” and the Baal Shem Tov rejoiced greatly and he said “Now the time has come, that I can serve G-d truly with all my heart, because I don’t have any world to come…” And because he did this, he was able to rectify everything! –
Then is Master Achiyah Hashiloini said, that this was a test – and because he passed, he rectified everything.
18. The Baal Shem Tov taught us to be very careful to learn the parts of Shulchan Aruch without any explanations, and to teach them to children and certainly older people.
Because people don’t know this, the Torah is forgotten from the Jewish people.
19 The main thing is to study Chassidus daily – whether a lot or a little.
20 When we study we should do so with energy and great joy – this minimizes distracting thoughts.
21. When you study Torah you should contemplate what is says, that from the Time of the destruction, G-d only has in His world the space of Halacha (Torah) – therefore, “G-d is with me in my learning, so I will do it with great love, reverence, and joy!”
22. There is the compassion a father has for his sons, that even if his son has everything, but if there is a minor thing he needs – he will give it to him…
Then there is the compassion that a king has on an impoverished villager – this compassion is because he is in major need…
Then there is a pain a king has for his sons’ (pain.)
The difference between the first and latter two is, while the former is constant, the latter are dependent (for if the villager is o.k. and if the son has no pain…)
However if the son calls his father by his name, or even the villager calls the honorific titles of the king, practically this arouses the compassion (love.)
Similarly G-d concealed Himself in the Torah – so besides His constant love for us due to our suffering… – in addition, we arouse His compassion when we read the Torah – even a villager….

In other words, even someone who doesn’t understand the inner aspect of Torah, but reads it with love and compassion – – for the entire Torah is the names of G-d.
And G-d and his Torah is one – and just as when you call someone by their name, they stop everything they are doing and they respond… similarly, G-d conceals Himself in the Torah and when you read Torah, you draw Him down, and arouse His compassion and mercies – for He and His Torah/name are one.
23. Learn many different Torah classes / (variety of) subjects, so it doesn’t become burdensome to you.
24. When we study Torah, every hour we must break in order to unite ourselves with G-d (as the Alter Rebbe says – have the meditation – that we study the Torah to unite with G-d) although during the study – as one is focusing on the content – one cannot attach to G-d… nonetheless the Torah itself purifies the soul – it is the Tree of Life for those who study it.
25. When one speaks, one should always be connected to G-d in his mind – and during Torah study, one must think about the concept, and through this one is attached to G-d.
And one must constantly be studying Torah, for it is an elixir of life to those who study it. But when one is chatting, one must be very careful to not lose their attachment.
26. In our generation, that our minds and hearts are less… – as the Talmud states, that why did G-d do miracles for the Jews of the previous generation… for they sacrificed for G-d…. but even though we study more Torah… this is not the main thing.
The main thing is to be attached to G-d with great love and awe, and therefore even when we study Torah – we should take a break once in a while, to attach to G-d.
27. Another great principle is there shouldn’t be over-studying – for the earlier generations, when their minds were great and they learned Torah in great holiness – they didn’t have to focus on fear of G-d – for it was always with them. And they could study much – but we whose minds are much smaller… – if we stop thinking about G-d, and only study, we can forget fear of G-d.
And fear is the main thing – as is it says “Fear of G-d is your treasure!”
Therefore we should minimize our learning, and think only about the greatness of G-d – in order to love and fear Him.
Do not think many foreign thoughts, but one..
28. When you study – you must remind yourself before whom you are studying… – namely G-d.
For sometimes during study (as one is preoccupied with the content) from G-d one is distant.
29. It is written “G-d’s Torah is complete – it restores refreshes the soul.”
G-d’s Torah is consistently complete – nobody has actually even begun to touch it – for it continuously revives the spirit of the person who studies with a new energy. Whoever studies the Torah with sincerity – it is, as if he has never begun, and then it revives.
30. Whenever you study, and you mention the name of the Rabbi, you should have in mind, as if he is there, and then his energy will permeate you.
32. An example for the letters of the Torah… Once there were businessmen who were traveling in the forest and they got lost, and they went to sleep… – so some people found them, and they led them to a den of thieves.
While others found them and they lead them on the straight path.
Similarly, the letters of Torah are lost in this world – and those that use them, and are inspired, they elevate the letters – and those that G-d-forbid use them to feel arrogant, they denigrate.
34. When we study Torah, the purpose is to study Lishmah – Unite the letters with G-d.
35. The idea of learning Lishma… – Everything of Creation big or small was created through 231 gates – derivatives of the 22 letters – when a person sins they lower the Holy Souls, which are these Holy letters from their place – The source of life to the Kelipa.
And when a person rectifies and studies for the sake Lishma, which means for the sake of that letter – which he caused to descend below – he elevates the soul from the Kelipa and attaches it to its source.
Now from the level of Kelipa to its source – there are 10’s of thousands of levels, therefore he elevates all these levels, till the source.
Note 28 A great meditation on increasing joy – is the understanding that the letters – the holy souls… descended… fall / break / creation, into the Kelipah.
And this is why G-d has commanded us to study Torah and prayer, for then we 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.
36. The main study of Torah and prayer, is that one should attach oneself to the inner essential spirituality of the infinite light – which is inside these letters, which is called “learning for the sake of G-d, Lishma.”
This is what Rebbi Meir said, “Whoever studies Torah for the sake of its name – Lishmah…. receives many things.. and it is revealed to him secrets of the Torah.”
In other words, that he will know the future, and everything from the Torah… and you will know how to behave in serving G-d, and you will see the heavenly realms.
Note 29 The main study of Torah and prayer, is that one should attach oneself to the inner essential spirituality of the infinite light – which is inside these letters, which is called learning for the sake of G-d / Lishma.
This is what Rebbi Meir said, “Whoever studies Torah for the sake of its name – Lishmah…. receives many things…” and it is revealed to him secrets of the Torah…and all good character traits… and he hears the heavenly announcements.
The Baal Shem Tov says – that Alef represents – contains the energy of Alufo Shel Olam – G-d – Beis is two Alefs, and .. Tof is 400 – so the further back you go (till Alef) you get to the essence.
And the job of the Tzaddik is to elevate these holy letters, through their Torah and prayer (from the depth of Kelipah.)
When one studies Torah, the holy words – and holy words are life-force – becomes a source of life.
37 It is a great principle to connect to G-d, who is found within the letters of prayer and Torah.
And when you do so, this is very good for erasing negative decrees.
38. Just as a person has a body and a soul – the holy letters of prayer and Torah… the physicality is its body, the spirituality, the Divinity within it, is its soul – and one should meditate on uniting the Divinity to the body.
39. One who learns Torah Lishma – for the sake of the letter… – which means connecting to G-d – the source of life and pleasure within.
40. The idea of Divekius – attachment to G-d, is through having your heart / soul attach itself to the heart and soul (G-d) within the letters.
Note 32 The letters of the Torah are the containers and rooms of G-d – when a person concentrates in prayer – through this one draws within oneself the brilliant Divine light – as the Torah and G-d are one, and in them one must place all of one’s focus… which is the connection of the Jew, Torah, and G-d – that is a single entity.
41 When you share a Torah teaching – imagine that you’re speaking to G-d.
…Now your soul and your friend’s soul in essence is G-d – so you are only speaking to G-d.
Do not worry if the person shall praise or shame your words.
Note 33 When you say words of Torah in public – have in mind that your goal is to honor and spread Kedusha / holiness.
42 Just as the bride first is bedecked, which is an initial attraction – but the ultimate union is without clothing – so too, firstly one starts the study of Torah for a personal interest, however then one must come – and in fact, this should be a daily process – to studying just for the sake of the union.
44. When a person desires to understand something and delves deeply to try – then he raises it to the realm of thought where, from there, he draws from the supernal wisdom.
45. When you learn something deep, but understand not, this is the realm of Malchus – but when you place great effort to understand, and you penetrate to its depth… – then you bind Malchus with Binah.
46. Whoever studies Torah, the dew of Torah revives him – for whenever we study Torah, it causes.
47. Our sages teach – you cannot compare someone who studies 100 X to 101 – this refers to somebody who remembers THE 1 – when he studies.
48. Rabbi Meir says – whoever studies Torah – he merits many things – we know that when we study Torah, and we delve into it, we are connecting constantly to G-d.
Additionally we elevate the Sparks of G-dliness that fell into the realm of stone, vegetation, animal and man, when the world was created; and they elevate and become unified through the words, and the breath of Torah.
They go back to their source.
The 22 letters of the Torah are the energy source of all the universes, and the kingdoms of rock, vegetation, animal and man – in this way they elevate.
Additionally we elevate all the words we have spoken.
49 We know our sages teach us – that the words of the Talmud scholars, are “Both the words of the living G-d,” the example is given of a King who asked architects to design him a Palace – each one, even though what they designed was different – because they were each a unique personality…. Nonetheless, each one had the same intention – which is to give honor to the King. This can only occur when a person studies Torah with humility.
50. As a person studies the Torah – so it affects him… – If a person studied the Torah because he’s looking for wisdom… then it is just another wisdom.
But if he’s looking for Torah, to connect to G-d, then that is what occurs.
51 The reason the Torah is called the wisdom of truth – namely the Kabbalah… – which is referred to as “secret…” –
Now as anybody with scholarship can study and understand… so what is so secret about it…?
Just like a person cannot explain to another the taste of the food if the other never tasted it… – so too, the essential nature of Kabbalah is not a wisdom, but rather an ability to attach oneself to G-d.
52. Torah scholars asked the Baal Shem Tov what to do… – as when they innovate in the Torah, it gives them joy – is this a sin?
He said, “No…” “On the contrary, it says ‘The laws of G-d rejoice the heart’ if your desire is to cause joy to G-d, then this is a great Mitzvah.”
53. When you study, do not think about any benefit, neither for this world or the next – only for the sake of G-d above – this occurs when you first have fear of G-d.
54. The Tzaddikei of Karlin say – in the name of the Baal Shem Tov, that the main study of Torah Lishmah, is to study Torah in order to learn from it good character-traits.
55. The Baal Shem Tov once came to a Torah study Hall and he said, that he cannot come in, because it was filled with Torah and prayer – so his disciples wondered – “how can that be – what can be better than that…” – so he explained to them, that if one’s prayer is done with love and awe of G-d, then it ascends… – but if it is done only for selfish reasons, it remains below.
57 When you study Torah, do Mitzvos, and pray – do not think that you are doing this, but the Shechina.
58 If one prays and studies with great devotion, think not, “I did this…” rather, this was done by the Shechina – for if one does – one removes the Yud from Ani (Yud – is G-d and what is left of the letter is A-n, nothing.)
59. It states, “Your G-d is a Cohen” – that He serves Himself – how is this? – Because it is He, who empowers the thoughts and speech of man.
61 One who studies Torah from a holy vs. unholy (ego based) Rav – the former causes unity.

62. If one who receives Torah from a holy vs. unholy Rabbi – then The Torah has offspring – increases.
Note 48 One who studies Torah from a holy vs. unholy Rabbi, in the former, there is unity.
One who studies Torah from a Tzaddik, though he may receive an outer wisdom, its inner light penetrates.
The Baal Shem Tov teaches that from a Tzaddik – the Torah not only penetrates, but gives birth to ever deeper insights.
Note 51 There are three type of speech / unions – there is the union of the king and queen – there is the union of the prince and his wife – and there is the union of the servant and maid – in the first instance, the king is present – in the second, the king may see the love between the prince and his wife (which causes him joy) but he sees not the union – and in the third – not even the actual speech (of love) only their service to him.
Hence the third instance refers to our speech in business affairs – the second, is our loving words between friends; and in the third, the connection of G-d and the Shechina, this is when we study Torah and pray.
When one pray and studies Torah in the union of the King/Queen – in other words, using Chochmah and Binah (their mind’s focus and excitement) causing Vov (the emotions) to create the speech.
63. “All Torah which contains not work…(will dissipate”) – meaning which elevates not the holy-sparks, and draws down Divinity.
64 “All Torah that one performs not with it work…” – in the end it will dissipate – this means, that if we have a chance to study and do a Mitzvah, and we neglect.
65. It states, “The outside wisdom will celebrate…” this refers to when our study of Torah elevates.
66. Once a man came to the Baal Shem Tov and he told him what our sages teach, “If a man is like an angel, then you should from him study” – – “But how does one know?” – So he explained, that the nature of an angel is that its spiritual level is stationary (it doesn’t go down – fall) now though even a great Rabbi has more expansive and constricted times… nonetheless his original high level is never low (in other words, even when he is lowish, he still high.)
Note 53 Teaches the Baal Shem Tov there are two types of Tzaddikim, one in which his spiritaulity vacillates, hence one shouldn’t from him request Torah (rather wait for him to teach…) for when he is a low level – this Torah stings… – However one who is like an angel…
67 In our generation, the final before Moshiach, teaches the Baal Shem Tov – it is Mitzvah to reveal the secrets of the Torah – to destroy the thorns from the bushes.
68. The Baal Shem Tov encouraged good people to daily study from Tikkunei Zohar.
69. The Baal Shem Tov once criticized someone for teaching in public Kabbalah – “But the Master does this” protested this person.

“I teach in a way that people understand… in other words, the secret of Kabbalah can be brought to the level where they relate – but if you simply say what is happening in the higher worlds, you cause that the spiritual becomes physical.”

71. The Baal Shem Tov taught, that when we study the works of Kabbalah, we have to be very careful to strip the concepts of their corporeal (examples…) – Do not take it literally…
Even though of-course the words of the Kabbalists are true.
Nonetheless one must understand that, for example when we say that the name of G-d – “E-l” is Chessed – and Elo-him is Gevurah – this means that just like a soul fills the body, so now it is a body / soul – similarly the infinite singular light radiates Chessed (so in other words, the limited (hue…) that is radiated, doesn’t take away from the singularity – and just like a king may give, using his right or left hand.)
Note 56 The Baal Shem Tov referring to a cult that unfortunately left Judaism said, that the cause was that they studied Kabbalah without wisdom and fear of G-d, hence they took the spiritual concepts and saw them as physical.
72 Many are the differences every moment… and to these fluctuations so is the explanation of the (same) Zohar – as is known, that every day G-d teaches in the Heavenly Yeshiva, a passage of Zohar in a new way.
74 Before you go to sleep – you should induce upon yourself a great dread and reverence for G-d (hence to sin, you shall not fall…).
Note 57 By strengthening one’s Divine service at night, this protects from Keri.
75 Before you go to sleep think that your mind is going to go to G-d – so you should strengthen yourself in the service of G-d.
76. The Baal Shem Tov teaches the reason for sleep, in an example…. once there was a king, who sent his son to a battle, and told him that he should send back the captured booty piecemeal (bit by bit…)
Said his son to him, “but father would it not be a greater honor to bring it all at once…” – Answered the father, “But fear I, that if you so do – the enemy will strengthen himself and take it back.”
Similarly during the day we collect many good-deeds, Torah and Mitzvos, and at night we store it in heaven.

77. “When you go to sleep, and when you rise…” a person should accustom themselves to wake at Chatzois (midnight, to study Torah – this midnight is actually the exact time between nightfall and sunrise.)
78 When you wake up at midnight and you get tired – you should walk back and forth and sing songs of praise, and raise your voice to remove the sleep.
79. Be most careful to get up in middle of the night and transform your nights to day, and sleep a few hours in the day… – so but a few nightly hours, is sufficient.
80 When one wakes up, one should jump out of bed, for he has become sanctified – holy… – and is a new person… and just like G-d, he can birth universes… – and everything you do, you should do with swiftness…. for in everything, you can serve G-d.
81 The first Mitzva you began your day with – should be your day’s preoccupation – not other.

82 Whenever a person wishes to get up and certainly (in fact, this applies to all similar situations) the Yetzer will try to distract the person (get him to go back to sleep etc.) a person should intend to do something for the body – and then go to his spiritual service.
84 Whenever the Holy Maagid of Trisk would teach a Bar Mitzvah boy to put on Teffilin, he would teach him to tie the Teffilin straps outward, as well that there should be three on the top part of the arm – and then on the middle, (elbow to the hand,) eight (for the top and bottom count but as halves…) and he would say, “In this manner I put on Teffilin, and so my father did, and my grandfather and so put on the Baal Shem Tov and the Holy Ari, as they received from Eliyahu Hanavie.”
85. The Baal Shem Tov taught that better to not use a metal case for the Mezuzah – this is similar to the fact, that for the Mizbeach (and Beis Hamikdosh) metal was not used (for the source of blessing/life should not be created with the cause of death / destruction.)
86. “Today to act…” Rashi explains, “and tomorrow to receive the reward” – the Gemara says “reward for a Mitzvah in this world we do not get” – for the world cannot receive the brilliant light of the reward for a Mitzvah – nor of any good deed, for this light emanating from the infinite G-d, is infinite! and the light, similar to its source is infinite – yet this world is finite.
87 Even a single word or verse spoken with love and attachment to G-d, the entire space of the universe cannot contain the infinite radiance and reward.

1. A great principle is one must attach oneself to the source of Torah and Mitzvos (while so doing or studying…) for if not, one creates a separation.
Note 1. As G-d and His Torah is one, therefore when one does a Mitzvah with positive intent, then G-d and the Mitzvah unite (but if not – this create a kelipah – barrier / separation.)
2. How does the soul which is spiritual get nourished from food which is physical?
In truth, when G-d made the universe – He ushered ten energetic sources for all creation (called the ten sayings.)
These energies – Divinity, remain imbued within the physical matter.
Now when a person says a blessing, it sparks the Divinity inside, say the matter of the apple, to nourish the individual’s soul.
This is also why a person has a desire for certain foods, as these holy sparks, seek elevation (elsewhere says the Holy Baal Shem Tov, that water may wait a thousand years – like a prince chained in a dungeon, till a Jew takes a sip and makes a blessing – the Baal Shem Tov gives a beautiful parable to explain this phenomena… Once there was a king who had an exquisite diamond that got lost – now he had tens of thousands of beloved ministers and officers and soldiers, all who loved him and would happily return the diamond.
However he told his sons to go find it – in fact, this entire thing was a setup, for the king hid the diamond and he desired to both reward his son, and have the pride of his son’s find.)
3 The Gemarah says, a person should eat less then a third (of his stomach’s capacity…) and drink less then a third…, so if he gets angry (which fills his stomach – hence having room, it won’t burst…)
However someone who is humble, may eat to their full capacity.
4. Says the Baal Shem Tov – even if the food is on the table – until G-d commands to eat it, it is not possible.
5. Whoever seeks to fulfil the will of G-d – should clear his mind – even when he eats and drinks, he should consider he is doing this to be strong for his service of G-d.
And one must increase the spiritual pleasure over the physical – and from this – namely, the spirituality contained within the food – should be his primary pleasure.
And this is the meaning, “How beautiful and sweet is the love of pleasure” – that one has Divine pleasure.
6. Every person must continuously be connected to spiritual pleasure – and also when he encounters physical pleasure, such as delicious Shabbos food, his focus should be on the spiritual delight which is the life-force of this item – and not to its physicality.
For through being attached to a spiritual pleasure, he is recalled by G-d, for G-d too, is deeply connected to the spiritual pleasure, to an unfathomable extent – but when one is attached to the physicality of the item – this distances.
7 The whole goal of life is that the soul should dominate the body – the exile is when it is the reverse and redemption is when we exit.
8. 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 from on high one night in a dream that the main purpose of the Torah is “remembrance;” and G-d-forbid the source of all problems is when we forget.

Says the Holy Baal Shem Tov, that when the blood is messed up – then this causes forgetfulness which causes exile and redemption is memory.
10 Our sages teach the wicked are full of regret – if they are full of regrets, and we know, that if a person has a regret… this can turn him into a complete Tzaddik, so why are they called wicked?
However a person must be aware that everything that they thought about (and did) all was from Hashem.

11. All comes from G-d, and therefore from all must come the fear of G-d – even from forgetting – but if one forgets that he has forgotten, this is a sorry state.
12. When one has awe of a Talmid Chochom (Rebbe…) than to have awe of G-d is easy.
14. The Talmud famously queries on what Moses said – what is G-d already asking of you, but to fear him?… –
Is fear so simple?… And they reply “Yes, for Moses” – and the obvious question is that this statement is being said to the Jews… (not Moses.)

Answers the Baal Shem Tov, as the people were attached to Moses – or any people to their Rebbe… therefore Moses draws upon them, fear of G-d.
16. All the Hebrew letters are face and back (so Alef, then Beis – the Beis has its “back” to the Alef…) the reason for this is, as they receive from the level above them, they have an embarrassment.. similarly a Jew must feel to G-d.
17. 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… like one feels from 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 his outer fears (even fear of the outer “part” of G-d – such as punishment-fear etc.) and bring it to the inner fear (sense of awe.)
Note 17
The reason there are all these outer fears is, all is meant to bring one to fear of G-d, for the source of fear is this.

In fact when one contemplates how the source of all these fears ultimately stems from the fear of G-d – then one actually can come to love G-d – which sweetens the anger/judgment, creating only love.
The Baal Shem Tov gives an example of a person who receives a notice from the king – now the messenger is all dressed up, as is the custom…. and looks scary – so the person who is a fool is scared of the messenger, while the wise person realizes the messenger is nothing (he can do nothing without the will of the king.)
So he goes to the king to straighten things out, and similarly if a person receives a good news from the king via a messenger – the fool may celebrate with the messenger, while the wise person realizes – this is from the king.
When one takes the fears that comes one way, and realizes its but to arouse a fear of G-d – this eliminates the cause.
Fear and love permeate all the worlds – from top to bottom – and whoever has a true love and fear of G-d, will not have addiction nor phobias.

When one can tell how each creature in this world fears the other – the rat fears the cat – which fears the dog, which fears the wolf, which fears the lion etc. all this stems from the source of fear – G-d.
If one encounters a bad person who one fears – a person should try to see it that the person says some words… – and this will eliminate their fear.

18 Every fear that comes to a person, the ultimate purpose is to lead them to have a fear of G-d – for G-d’s loving hand is spread to all – and He seeks their Teshuvah, so when one realizes this is only a loving hug from G-d… – it will eliminate their fears.
20 Some, their fear of G-d, is because they have a need (physical sustenance etc.) others it is because He is G-d.

21. What could be better than the level of that just like a minister who in his own home or office, people give him much honor… but as he stands before the king, not only is he humble, he doesn’t seek any honor; Similarly, you before G-d.
22 Rabbi Yochanan ben Zakei said, “May the fear of G-d be as great upon you, as the fear of man”

For example, if one’s Rabbi awoke him in middle of the night – he would immediately feel a sense of fear… – similarly when G-d awakens you – for Chatzois.
23. The Baal Shem Tov said – “I wonder about you – low body – how come, from the fear of G-d – you did not dissolve.”
24. The reason there needs to be both a love and fear of G-d – because if there was just love – a person would become accustomed to it – additionally the person would always be with G-d… – but from the fear, one is afraid.
Note 21 After the passing of the Baal Shem Tov… gathered his Holy disciples and each spoke words of Torah which from him they heard – he came to them in a dream and said, “Why are you repeating words of Torah and not the tremendous fear of G-d, I had.”
The Baal Shem Tov appeared to his son Tzvi in a dream and asked him – How does one serve G-d? – and he showed him a great tall mountain and in the peak’s crater, was a hole that went down a great depth – and he threw himself into it, and as he fell all his bones separated – and he said “This is how one serves G-d.”
26 The sages teach that “the reason G-d made thunder is to remove man’s arrogance” (cause a fear of G-d…) explains the Baal Shem Tov, in truth, a man with a brain should understand that each and every moment, the entire universe continuously receives vitality from G-d – on the flip side, a person who doesn’t have this insight, and hence the reverence from this constant source – needs an outside (motivator.)
27. There is a great example from the Baal Shem Tov – a father warned his son not to go barefoot – now the father’s intent is the son shouldn’t hurt his foot… – the son wanting to go barefoot but afraid of his father goes with shoes, but if he is smart he understands that this is in his own interest – similarly the commandments.
28 The ultimate goal is fear of G-d – though one needs both love and fear; however he who has fear will also have love – an example or test, to see if your fear of G-d is complete… though a minister has an ego – and in his own space (home, office etc.) say he likes chocolate – but 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 – no desire for it would be aroused – similarly are the Tzaddikim.
Note 25 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 him the love.

29 A person who heart is “fattened” from sins, has an outer layer that allows him not, to receive advice.
Note 27 Once a man came to the Baal Shem Tov to study and grow – the Baal Shem Tov delayed him (caused him to be there) a year and a half – and only then did he give him some harsh words… – He explained that he had to remove the Orlas Halev – fattened heart.
30 When one has fear of G-d, they have fear of the sages, and when one has fear of the sages, they connect this person, to all positive fears.
31 You shouldn’t need to attach yourself to G-d – rather imagine that you are completely within.
32 Consider yourself poor… hence speak with a humble pleasing voice, like a poor person… – and always consider your thoughts to be with the Sechinah – think only how much you love her and she in turn will love you – – and say constantly in your mind, “When will I merit that the light of the Shechina upon me shall rest.”
And if pleasures of this world come to you – push them away and despise the desire – to the point that it becomes despicable and disgusting to you.
And shout at your Yetzer Hara – and in this way you will subdue it… and have no sadness that you have non-physical pleasure wants…
But rather be very grateful that you can humble your desires for the desire for G-d.
When you do this, you greatly eradicate the kelipos.
34 The idea of Divekius attachment to G-d – is that there should be no separation – for example, if you wish to connect two ingots of silver – if you use glue there is a separation but if you melt them….
35 The eye sees from the spiritual life-force that gives energy for the soul to see (which of-course is both infinitely more sublime and powerful.)
Likewise the ear etc. – so one should contemplate, that these are forces bestowed by the Creator – one will certainly not use this Divine life force for narcissistic pleasure.
Another example of this is a king who gave a man a great treasure in order that whenever he desires the king will request of him a favor, and he will help…. and then this man goes and gives it to the enemy of the king which of-course, can there be a greater patcsh / rebellion.
36. What causes a person the great gift of Divine attachment?
When a person is separate from people – also when one reveals secrets of Torah – and due to doing Yechudim as is known from the Arizal; additionally getting up at Chatzois – connecting night to day.
Note 32 A person shouldn’t meditate alone – he should have at least another in the room (doing Divine attachment – though each individually…) but sometimes if one is constantly attached – even just being in a house where there are others (is o.k.)
37 A great level is to continuously have the awareness that you are seeing (visualize) G-d, and that likewise if your mind and thoughts are clear, G-d is watching.
38. A person should continuously be joyous, and believe that the Shechina is continually with him, and protecting him – he should see G-d and realize G-d sees him… – And G-d can do what he desires – in one second He can G-d-forbid destroy all the universes or create all universes – and from Him come all blessings and the opposite – for in everything there is His life-force, hence, “I fear nothing but Him.”
39 You should contemplate that “G-d fills the entire universe and His Shechina is with me constantly – it is very very “nebulous” and He is the Master of everything – He can do anything I desire – therefore it only makes sense to trust in Him.”
40 One should be so attached to G-d, that the main thing he sees is G-d -not that the main thing he sees is this world… and also G-d… rather your main sight should be in G-d, for man can do not a single movement without G-d.
41 A person who is properly attached to G-d can cause that everything he sees, he sees mainly G-d – the main thing is a person should continuously be joyous – especially when attaching oneself to G-d – for without joy one cannot be attached to G-d.
42. It is a very great thing when a person realizes that he is within G-d – the whole universe exists only within the space of G-d – when one does this one blinds the Kelipa who try to blind him… and confuse him to see the world as real and G-d as not – For everything that exists can only exist through constant Divine energy.
43 One should contemplate that He sees the Shechina, that is with him… – one can further contemplate that this whole universe is like a dot . and circling it are vast universes!! – All this G-d created through making a small space within Himself – this is called katnus (small.)
However a person who through his mind can break through the universes and traverse even higher than the angels… this is called gadlus (big.)
44. Sometimes even when not praying, a person can ascend – imagine yourself beyond the circular “encasing” of this universe – other times, even during prayer one cannot ascend… – one should just pray “down here” with great devotion… and from this, it can allows a person to go very high.
45. To begin you must connect yourself to G-d below – and then you can ascend above.
And one must go down (to earth) a few times daily, in order to rest your thoughts… – and sometimes one has not the power to ascend.

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 G-d… – 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 through 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 G-d (if he treats G-d 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 (spirit) 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 G-d 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 G-d, that G-d should send you the thoughts of what you should do – like it says “Place upon G-d your package,” and one seeks a Chassidic way, then presumable, when he’s thinking, comes from G-d.
54 There are Tzaddikim who rejoice in their ability to make G-d 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 seem 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 G-d, 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 taught that one must be continually aware (and leaving this awareness, is the beginning state… like idolatry…) that every single thought, speech and action one has, comes from G-d – and without G-d, 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 G-d 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 G-d is compassionate so should you…” – how does G-d come to think about us? For we are bodies of gross (albeit minute) material… – this is because we are compassionate (so G-d “reflects.”)
65. G-d 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 Tzaddikim, even while they are 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 created both through the speech of Torah – as well as the speech… mundane speech 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 G-d, 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 effects the future conduct, namely that oneself 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’s discretionary fund – then all one lacks, the Tzaddik elevates– and also the Tzaddik elevates all of one’s prayers – for G-d 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 he asked one of the ministers who understood how to request – to ask for him.

Parshas Ri-eih
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 G-d… it means also, that it causes a sweetening of the anger/Din.
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 sticks out his hand – it is not the correct way…
We must first find and give (and then G-d, 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 it difficult – 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 G-d will repay him… – by all means!
12 All Mitzvos, if you don’t do it for the sake of G-d, 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 G-d-forbid cruel… we cause that a similar reaction from above… – hence when we are generous.
14 The Gemarah says, “He who wishes to receive 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.

Parshas Shoiftim
1. “Place Shoftimm 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.
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 Landau (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 Neshama that had never come to earth and was stored in the hidden treasure-house.
8. When G-d 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 G-d 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 the messenger 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!

Parshas Teitzei
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 G-d – we learn how important it is, for us to do our mission, to always listen to G-d.
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 G-d 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 G-d…. Which is the Inner essence of everything – so when we do Teshuva – we return our desire to G-d… we remove the Kelipah.
9. The reason there is a silent Alef in the word Chet – is because as the wicked person who is sinning, forgets about G-d.

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 G-d-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 G-d do this? Because maybe it was judged upon him, from an 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 G-d, 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 G-d, you shall not delay its implementation” when you make a vow to G-d, 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 it’s 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 it’s not 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 to the wedding – similarly, the entire world is just like the wedding, where the main goal is the word “Li” (that the Groom says you are betrothed) “to me…” So this world is where we create Divine attachment (marriage.)
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.

1. “It will be when you come into the land, and you should take from the first fruit…” the secret of the first fruits – Bikkurim, was returning the feminine light to the Cohen which is Chessed, in order that the Kelipah should not derive benefit (the explanation of this is, that everything G-d made, when we use it for Holy Purposes, it elevates, hence the Mitzvah of Bikkurim (giving the first fruits to G-d… – for those who are not so good at dedicating every action to G-d… – elevates the physical.)
2. “And you shall place (the first fruits) in the basket” Tena (basket) Tena stands for Taamim (vocals) Nekuidois (vowels) and Oisois letters.
3. G-d cannot brag, for no one can understand Him, therefore He brags about the greatness of His children… and with this the world was created.
6 When the head of the generation (Tzaddik) is joyous, it causes that his entire generation.
7. Crying is very bad, one must serve G-d out of joy – unless the crying is from joy – then it is very good.
Note 6. Once the Baal Shem Tov after Yom Kippur was very down, as he could foresee that unless the Jews sanctified the moon – it may not be good… – but the clouds were heavy and thick – a number of 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 unaware of this saga – were as their custom, ecstatic…
For spending a Yom Tov by the Holy Baal Shem Tov, to them was like being in the Beis Hamikdosh, and the Baal Shem Tov, like the Cohen Gadol… – And as they danced with great joy, they allowed their hearts to be brave and asked the Baal Shem Tov if he would join them, and he too, from their great joy was uplifted – and the clouds parted. From here we see that the joy of Jews, is even greater than the Baal Shem’s meditations.
8. Once – gives a parable the Baal Shem Tov – a king was angered at both a minister, and a servant, and as was the custom, ordered them whipped – but in deference to the minister, ordered that the whip should contain silk – he then heard that the minister had boasted to the servant – as such, he ordered him whipped as a servant… – If G-d forbid, there is a Torah scholar who is arrogant, and one must humble him, one should not use prooftexts from Torah.
Note 8 The Baal Shem Tov teaches, a Tzaddik who “falls” from his spiritual standing, this to him is considered a death.
9 A person must continuously ascend – the way to do this is after you have served G-d (say Torah or prayer…) you must think about how relative to the greatness of G-d, your service is nothing…
Furthermore it could be that your service was tainted…
By thinking in this way, a person then inspires themselves, that the next time they serve with greater alacrity… (however the person who contents himself – will never ascend…)
This is a great principle… for the entire structure of reality is growth (moving from one level to the next) and if a person doesn’t force themselves to grow… then G-d will cause them to fall (from this level, so they are forced to grow.)
Note 9 Always perceive that the love and awe you have for G-d, is truly nothing… – and in this way, you will always increase.

10. The Baal Shem Tov, gives an example from making wine, … when one makes wine, in the first batch there is a lot of sediment.
When one pours this into a new container, in the second batch there is also sediment… but less… – the same process continually occurs – in other words, a person who serves G-d must examine themselves, if there was any personal agenda… (even heaven – reward etc…)
Eventually a person serves G-d for ever selfless reasons.
11. The Baal Shem Tov said, before he passed, that a person should imagine that he hasn’t begun the service of G-d… and his previous service is tainted… – when a person can humble oneself, then and only then will he be able to beat the evil wiles of the Yetzer Hara.
Note 12 The Yor-Tzeit of the Baal Shem Tov is the first day of Shavous – it is known he passed on Wednesday, and Wednesday can only be the first day of Shavous – the year of his passing was 5,520.
The Baal Shem Tov’s custom was, on the first day of Shavous, to give to all Mashke – on the final Shavous of his life, he requested Mashke, but the seller did not wish to give it on loan – and the Baal Shem Tov said, “A person has no power on the day of his death.”
The Baal Shem Tov said when he was passing “Now I know why I was created and its purpose.”
The Baal Shem Tov prior to his passing had another two years to live, but he said to G-d, “I give you these years as a present” – true Mesirus Nefesh.

Parshas Nitzavim
2 + Note 2. The Baal Shem Tov gives an example of a King who tested three servants – he gave them a large amount of money and told them to feed one of his dogs – now the first one took the money and made a Crown for the King which pleased the King.
The second one fed the dog just enough so it could live.
The third one used all the money on feeding the dog and the King was so angry, he turned the dog on him – and the meaning of this example is explained by Heichal Brocho that every soul receives an animal soul, which is the dog – and if a person is holy, they use this world 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 just do everything for the body, and eventually they will do Teshuvah.
3. To a deep person, power is actually painful, as they see themselves unworthy.
4. The Baal Shem Tov taught, that just as one brings a candle to a dark room, and it’s as if there is no darkness… similarly a person who becomes a Baal Teshuva / returns to G-d; the light of Torah fills him.
5. A person contains sins from previous incarnations, but when one prays for all sinners, then this rectifies their own.
6. “The level of a Baal Teshuva is higher than a complete Tzaddik…” the Baal Shem Tov gives three reasons – the first is as this individual first was very passionate about matters of this world (where the animal soul’s passion is strong…) he therefore now uses that same passion for G-d (whereas the Tzaddik is not as passionate.)
The second is that by the Tzaddik, the Mitzvos are somewhat habitual, but by the Baal Teshuva they are fresh and exciting, and the third is that in order for the Baal Teshuva to maintain his enthusiasm, so he doesn’t lapse, he has to have a high level of excitement.
7. The Talmud describes Teshuva as one who sinned in a forbidden relations with a woman and encounters the same opportunity but doesn’t… – in the heavenly Academy they asked, how can the two compare…. as in the first instance he was enthusiastic (about the sin;) and in the latter, doing what he can to avoid it… and they replied, that in truth it was for him (the second time) permissible.
8. Everyone must fix the part of Moshiach in his soul – as is known, that the word for man “Adam” represents Adam, Dovid, Moshiach – for the stature of Adam’s soul is that it included the souls of every subsequent Jew – then through the sin, his stature was diminished – similarly Moshiach will be a composite of all Jewish souls – the combination of the 600,000 as it was before Adam sinned – therefore each Jew is to prepare (repair) the part of Moshiach within his soul – until the entire structure will be rectified, and there will be a complete and constant oneness, bringing Moshiach.
9. “Though you may be in the distant far-flung corners, from there I will gather you,” the Baal Shem Tov explains that though it is higher to have a complete altruistic service of G-d, but if a person serves G-d, and they even have a partial positive intention – for example someone desires to study Torah for recognition, but meanwhile also helps pay for a Torah study partner (hence the Mitzvah of charity…) this too is good.
10 When a person has a sense that they are complete in their Divine service, this indicates they haven’t begun – but when a person, as Moses, towards the end of his life said, “I have just begun…” – they see themselves relative to the greatness of G-d, as everything they have done is nothing – this is close.
11. A person need not be a holy Tzaddik (involved in Yechudim, hamtakas hadinim, expansive mind etc.) rather a person who works on themselves to banish both the evil traits and desires (say lust etc.) this person within themselves creates the Yichud (union between their soul and G-d) and from doing so below, this causes it to occur above.
12. The Baal Shem Tov (this was the Degel Machaneh Efraim – his grandson writing…) said, that “There is a Jew today – as the verse says, “The Torah is not beyond the sea nor in heaven…” – who studies Torah from G-d, and His Shechina – and he always worries, lest he lose his level and he descend.”
Note 9 A person who serves G-d altruistically, all of his Torah become Holy, but if one serves G-d selfishly (for ulterior motives, such as recognition or simply serves self) then all their Torah and Mitzvos are trapped in Kelipah, and they need to descend (reincarnated) in order to once again do it (with proper intent) and then they elevate it.
13 A Person must be very careful that not only should his service (spirituality) not cause him arrogance, but he should consider himself the least.
14. A person should be very careful that no matter the service of G-d (spirituality) he attains – as there are many causes that seek to derail – a person should always consider themselves lower then the lowest – and in this way they remain.

Parshas Vayielech

2. “I will hide my face from them…” The Baal Shem Tov gives an example of a king whose son rebelled against him and he instructed his servant to whip him – however as the king was watching he couldn’t… – so the king hid.
4. When a person knows not that G-d is hidden (so he thinks that He and G-d frolic…) then he is not likely to repent.
5. Once a king decided to test his son, so he created around the palace an imaginary but seemingly real river, and large walls and then a ring of fire… – so one person says, “all hope is lost…” – while the wise son says – “it’s impossible that my father who loves me, doesn’t actually desire me…” – so he begins to swim and then the walls and fire and river disappear.
Note 1
Once a king desiring to test the love of his people – created an illusion: – in front of the palace, he made many walls and between each, much gold and silver… – the closer one would approach the palace, the more… – So some came and took riches and left… others went deeper, but they saw more riches, so they took and left – but the king’s son ignored it all, and went straight to his father.
Similarly, this world is filled with G-d, and Torah and Mitzvos, but there are distracting thoughts (illusionary fears and pleasures…) but if one realizes, that all these illusions are part and parcel of the king (for there is nothing but.)
6. Once there was a king who made in front of his palace many walls… – and before each, he put fierce soldiers, lions, and bears, and many types of scary animals… – He announced, “whoever wishes, and will see me, will be rewarded” – most who tried to approach, got too scared… – but his son traversed the fearful terrain, until he got to a new terrain filled with gold and silver. Those who had made it thus far contented themselves with the riches and left, but the son persevered until he came right before the king, who told him, “Everything I did, I did for you… – for I seek to bestow upon you my kingdom… – but I wanted you to see that the others were not sincere… and now my son, the kingdom is yours.”
Note 2 Another (version) of this example – the Baal Shem Tov said it before Rosh Hashanah: Once there was a king who sought to test the heart – so he erected before the palace many walls.
In the first there was fear – but then there were spiritual delights – heavenly secrets – Torah mysteries – then there were actual riches…
So some people got stuck (for even spirituality …) However the king’s son said – “I seek nothing but the king Himself…” and when he made it to the beautiful palace where all was beautiful – he came to the realization that all the suffering (of the Jews) all the difficulties was to bring about the infinite blessings.
Some additional points on the parable is that when the prince comes to the king, then the king opens the window and reveals that really there were no walls – all are beautiful gardens with the courtiers playing beautiful instruments – the entire concealment was only for the son, but now in the Messianic era – there will be no more fear, only occasional (concealments) so a person can continually rise.
7. When a person realizes that behind the suffering – concealments, is G-d – as in the Az Yashir, “Amarti …” (there are five Alefs… representing G-d) this eradicates the forces of suffering – evil.

Note 3. When a person is aware that nothing occurs without G-d; every one of your thoughts, every movement, and hence even in your sins (besides idolatry G-d-forbid) G-d is guiding – in this realization, all evil dissipates, a person can turn into a holy person – where the Shechina on him – can dwell.
When a person realizes that those that oppose them – especially the Tzaddik of the generation (for there is the “erev rav” – people whose service of G-d is selfishly motivated and are enemies (from arrogant jealousy) of the holy (souls…) Tzaddikim – so there is also the leader of the Erev Rav whose soul is “Sal” (the samech mem) but all this actually comes from G-d (as it allows others free-choice (to choose between…) then the Shechina can reside on one.
7. When a person knows that all negative is concealed-G-d (obviously for a purpose) this causes all negative to cease.
Note 5 When a person realizes that even their extraneous distracting (disturbing) thoughts during prayer, all of it, for all comes from G-d (they are challenges…) Then the light (for darkness is not real, it is a perception of light absence) is revealed.

Note 6 As one knows that G-d is in every movement, in every thought, then all evil dissipates.
10 Even in the greatest darkness – the greatest concealment – G-d says, “I am within.”
11. When a person perceives that even the darkness contains light – that the suffering, pleasure (afterwards…) then even if one doesn’t understand why – this removes the evil.
The Baal Shem Tov often would say – I fear greatly of the Biblical (potential) curse, “I will doubly hide myself…” the first hidden refers to a negative, but the second is that one forgets (behind all is G-d.)
12 “Behold your enemies G-d, behold your enemies shall be lost” when a person is cognizant that even during the evil there is blessing – then the blessing comes.
13. When a person can comprehend that within every physical thing (and certainly being) there is a spark of G-d (which is its life force) this spark desires to ascend – so when we see not the evil but use it for good, this causes the good to ascend (and the bad descend – disappear.)

Rosh Hashanah and Yom Kippur
1. Our sages ordained we should blow the Shofar the entire month of Elul – the inner meaning behind this is that if the Leaders of the generation improve their deeds as Moses in the desert would do (in Elul) to seclude (and meditate – cogitate) during the month of Elul… then they attach themselves and elevate the people of the generation – However if they do not do this, and they are in exile by their Yetzer Hara – then the people of the generation must pray for themselves… – this is similar to the Baal Shem Tov’s teaching regarding those who are the Chazzanim during Rosh Hashanah (see below) Tzafnas Paneach.
2. There are two types of Chazzanim (Shatz – leaders of the prayer on Rosh Hashana and Yom Kippur.) Those who seek to please man and those who seek to please G-d.
3. The Baal Shem Tov gives an example so that we should not rely on the Chazzan – there were two kings warring; one had great armaments while the other didn’t… – so he went to find (hire) but couldn’t… so he told his soldiers – “rely not on the “tanks.””
4. The Baal Shem Tov gives an example of a nation that had a powerful soldier, and everyone relied on him, but the enemy got clever, so they surreptitiously stole his armor and weapons, so now they all had to fight- similarly one should not rely on the prayers of the Chazzan.
5. I once heard from the Baal Shem Tov (this is the Degel Machaneh Efraim…) that if there was one other who could say with the same intent as I do, “El Rachum Shimecheh Aneinu” – then I would be able to bring Moshiach.
6. From the Toildois: – though the whole year one should never admonish, on Rosh Hashanah and Yom Kippur (the Rabbi) should… – and so have I heard from my Master, Teacher (the Baal Shem Tov).

Though there are three types, those who are negative and cause dinim (negative judgment) to descend.

Those who are just merciful (so they don’t effect change.)

And those who use inspirational words to cause each person to come closer to G-d, and they cause blessings.

Inspirational – Arousing Mercy For the Jewish People
7. G-d says (from Tikkuinie Zohar) “Every bird has compassion on her chicks – but there is no one who seeks compassion for my son (children”) So G-d says – “For my sake, For my sake, I will save the Jewish people” – Says the Baal Shem Tov – “Heavenly Father when will you open the Birds Nest (or the chamber of the bird – a reference to this attribute above) And from there Moshiach will emerge, garbed in garments of vengeance – When will you Moshiach have mercy (or will you have mercy on Moshiach) As it states in the medrash, that He is in great suffering, chained in iron chains – – and the Kings of the House of David and the Jewish prophets comfort him that he should be able go to redemption – and the iron chains from him will be cut – When will you uplift from the ground the impoverished and create a candle for the descendent of Yishai, your Moshiach – when will the angel Michoel stand on the mountain and call “The redeemer for Israel has come.”

“Father our King – Do it for your sake – not for our sake, if we do not have the merit… – if we do not have the Tzaddikim or the righteousness – we do not have the merit of our forefathers – but you are our Father!
And you are righteous and generous with all your creations, as we say, “To you is charity, gracious, kindness to every living being.”
Do this for the sake of your name; Do this for your holy throne; Do this for your Shechina, and if the Shechina and its soldiers who stand before your throne – and also the sitra achra and her soldiers which are the thorns surrounding the heavenly rose – certainly it is your honor to merit that we and the Shechina are victorious in your judgment – and our enemies should not rejoice – as it says, that “those who serve idols” should be embarrassed.”

“Dearest G-d – we are not the servants of the sitra achra, who is evil – but we are the servants of your Shechina… – we go before you as your children. – We the servants of the House of David – the descendants of Isaac, and remember how he was bound, gave his life for you! – As it states, “each person according to the flag of his camp…” we are imprinted with the wings of your Mitzvos – observe to who we belong.”

“It says that, “If your brother becomes impoverished you should strengthen him, his life is your responsibility – even if he is a stranger or a dweller.” –
What is the consideration of a dweller? When a person decides not to worship idols, and eat non-kosher meat – certainly we who worship not idols…. and G-d can attest to this!
And whoever denies idolatry it is as if he admits the entire Torah!
Therefore we all accept the whole Torah, so even if we are strangers… and just dwellers to you, you must save us – and we know that anybody who has the ability to present positive evidence, their case must be listened to… how much more so, when we speak about all the Jews!”

It states that “I will bring them into the land of their enemies and then their heart will be humbled…” we are already very humbled! And “then will be forgiven, and you will remember the covenant of Jacob.”

It says, “It was in the days that the Jewish people cried and their cry reached G-d” – We cry and our cry includes on the destruction the Holy Temple – and if that wasn’t enough, new pains and suffering have come to us : (
Holy Angels, don’t you cry on our losses?!!!
Our power is only in our mouth – if G-d forbid there are new decrees, how can you stand the tremendous compassion in the cries of the impoverished – you are not like a human King that doesn’t know the future, but you can see the in the beginning the end.
You can see the tremendous problem, you great King; So get up before the problem to save us! How much more so save us from the problem that has come…!
When will Moshaich be comforted from all the things that he suffers?!
When will he come and be able to comfort the mourners of Jerusalem and the holy city.
8. It states that, if a slave escapes, you give him refuge – and as we must escape the tyranny of the Satan, it is only to you that we ask for purchase.
When will we hear the sound of the shofar?! – When will we hear the trumpets in the Beis Hamikdash?! When will Moshiach come?! – When will the Beis Hamikdash be rebuilt?! – When will we hear the new Torah from Hashem?! – When will we hear the Shofar of Moshiach?! – When will all Jews return to Israel?!
When will the flag of those that desecrate your holy name be destroyed..!?
And the Jewish people from all lands be returned?!
I’ve seen the earth and it is confusing and desolate, in the heaven without light – I’ve seen the mountains and they are tumultuous, the Hills have been turned over… – in other words, all gripped by pangs of fear, including the angels in Heaven, when the great Shofar is sounded.
9. It states “When you come to the land, and you will say ‘Let us appoint on ourselves a King’ you should put a King from your own brothers.”
We wish that you should be our King, and King David your servant.
We wish not for a foreign King.
We do not wish for the Satan and her evil soldiers – while there are 70 Thrones to G-d – similar to the 70 kingdoms on earth. When the Jews are in their land and with their throne, therefore your throne will be upright – established in kindness, and you will dwell on it with peace.
It states, “When a person will have two wives and the first born…”

The firstborn alludes to the Jewish people – you must give him a double portion which leads to Kehuna / priesthood and Kingship – where have you divorced us?
We are the firstborn, your beloved.

Inspirational Prayers / Teshuva
1. G-d we know you judge a person based on his standing, so based on (our humble ) standing, we are doing Teshuva… turn to you.

Dear G-d, You said to Yonah, “Should I not have mercy on Ninveih the great metropolis, that has more than 100,000 people, who know not right from wrong, and many cattle?” So why do you not, G-d forbid not have mercy on us, who do have intelligence.

It states, that Abraham trusted in G-d and this was to him considered praiseworthy.
And how many times has the time for redemption come and gone, yet we still believe.
It states, “If a person acquires a Jewish servant he should work for him for six years, and in the seventh go free…” how many Shemitahs – (seven years) have come and gone… – so bring redemption please!
If a person states, “I love my master, my wife (wishing to be a servant…) then he goes free in the fiftieth…” but we do not love “our Master…” the evil Lilith (the demon that causes people to sin with Shichvas zera wasting semen) We Love But You!
To overcome the sin of wasting semen one should give abundant charity and cry.
11. We know when it comes to judgment of life (in a Jewish court) we are always willing to listen to any voice – including the defendants’ that can possibly exonerate… – for whoever saves a single soul, it is, as if he has saved the world – and the converse is also true – so we testify before you G-d.
It says, at the end of Selichois, “He who answered to all the Tzaddikim and Chassidm and Temimim and Yesharim should answer us.”
G-d who answers the impoverished, please answer us.
In other words, we are not Tzaddikim, Chassidim, Yesharim – but answer us, as you would answer a poor broken-heart.
12. Dear G-d, Pray for us, as it states (that G-d prays for the Jewish people) Moses said, “Did I give birth to this nation, but we are your children!”
13. Moses, when he needed something – though he was filled with good deeds (par-excellence) came as a humble person (lacking any merit…) and prayed (to be allowed to enter Israel…) and so we come to you.
14. Our tough masters to us are angry – if you will also be, then who will comfort (draw us ) close?
Where is the joy of Simchas Beis Hashoi-aiva as it says in Gemarah, Rabbi Shimoin Ben Gamliel said, “We saw no sleep for eight days…” and yet how are we sleeping hundred of years – WAKE UP.
It says, in the sacrifice of a poor person, “it causes a pleasant aroma” – we have no Torah and charity and kindness, but we come empty handed, like a poor person knocking on the door – however in our pain, the Shechina feels pain – as it says, Rabbi Meir said – “When a person feels pain, the Shechina does” – if G-d feels the suffering of the wicked, how much more so the righteous.

15 G-d / the Shechina cries for her children.
16. In the final days when there will be great challenge in the heavenly court – G-d will see the many holinesses and the uniqueness of the Jewish people.
17. When the defending and prosecuting attorneys are quiet, the custom is the defendant can speak about their merit – what are the merits that we can say… – the merits of the clear prayers – clear Torah study – clear Teshuva – clear Tzedakah and good deeds… – We only have the merit of the voice Jacob – the voice of Torah from the children who study Torah… – a breath that has no sin.
Children cry up a great cry! – And pray for your parents!
Your fathers and mothers who raise you to Torah and good deeds – ask mercy on behalf of the good ones among you – the elders, the Masters of the Yeshiva – and Torah scholars – that they should not be trapped in the Sin of the generation – the philanthropists who serve the public… – that no harm should befall nor should anyone be lost G-d-forbid.
A father who takes his sons these days to the synagogue – does he take the same way that Avrohom took Yitzchok to the Akeida… – therefore do a great Teshuva and pray for your sons.
Request of the Chazzan to pray for you – for your voice has no sin – how much more so your tears – and though I do not have the merit to pray for myself – how much more so for others… For I say not that I am the good one G-d forbid – – A good person is like a needle in a haystack – – And though there may be one strong one – nevertheless the nation has to support him from all sides to win. – So… so help the Chazzan from all sides – East, West, North, and The South.

Inspiration for the Baal Teffila (Chazzan)
18. The Cohen Gadol would be sworn by the elders to not change an iota of how the prescribed prayer service is… now the Chazzan – though he cannot offer the physical Ketoires- it is as if he does so!
Therefore any slight divergence not only affects him, but the whole congregation.

Inspiration for the blowing of the Shofar
The watchman on the watchtower – when he sees a threat, he blows the Shofar. –
And you have come onto the tower of the Synagogue – do you see, all the negative demons (angels etc.) who surround the chair that you are blowing… as the early Holy Ones would see, to chop off the thorns etc. – this is why it is called a “day of Teruah.”
As a poor person knocking on the door – open for us the doors of righteousness – open for us the gates of heaven – for in your hand is the key to the gates of mercy… “This is the gateway to G-d, the righteous will walk through it.”
20. Eliyahu Hanavie – the angel who elevates also out from the Shofar – (Kara”k has the Gematriah of Eliyahu Hanavie Zachur Latoiv.) “When will you come to give us the great news?!
When Will Moshiach come!
When will the Beis Hamikdosh and the Mizbeach be built!!
When will we reside with our Father, our King in the Beis-Hamikdosh – – how unfortunate for children banished from their father’s table.”
21. “Whomever the Beis Hamikdosh was not built in his day… it is as if was destroyed” – so imagine how sorrowful the Rosh Hashana and Yom Kippur… the year of its destruction was… – so ours.
22. There are demonic Angels surrounding the Holy Throne and in the soul, they surround to swallow us – as it states, “It was the day…” – this is the day of Rosh Hashana, “and the sons of G-d…” referring to those that are judged, “came before the judge” / G-d, and the Satan came too – it says “Also the Satan came..” – this includes Lilith… – And in Egypt it says, “The Jewish people lifted their eyes – the Egyptians were chasing them, and the Jews cried to G-d” – Now the Satan, the great enemy chases us with its demons to swallow us – why should we be silent – let us fall before G-d, and ask what shall be our end?
Therefore there is panic and crying before Yom Kippur in the evening – for it’s the last time of the 10 days of Teshuva- On Yom Kippur the Satan cannot prosecute… – therefore the Satan comes with all, its power to prosecute against people – and as the peoples souls can see this, therefore they cry… the men, women, and children – and they should actually do so throughout the 10 days of repentance – for our sages have taught, ”Better one day of repentance and good deeds in this world, then the entire good fortune of the world to come.”
How much more so every hour and minute of the 10 days of repentance.
Now on the day of Rosh Hashana, the beginning of the 10 days of repentance – this is a very holy hour and auspicious time to create a pleasant delight before the Creator to want to cry tears of joys… that we have merited to stand before his Holy Throne, before the King, who sits on the exalted and glorious throne, and He adorns His throne with kindness and truth.
Now we can give Him joy, and incredible joy! Through this we banish all the negative judgments against us – through this is aroused our Father King – May This Time, Be The Time Of Mercy, And Compassion Before You!
G-d, we know not all the secrets, of the mysticism behind the shofar – we only know how to humbly do your will, we have done your will… Now you do your part – do not unjustifiably judge us.. – open to us the gates of repentance.
23 “Blow the Shofar concealment”
The first day of Rosh Hashanah… – Now the Shechina is in Galus (exile) for when she must bestow upon the Jews – this causes pain to G-d, as first He must bestow to the ministering supernal angels of the nations (as is known to the Kabbalah disciples.)
24. In days bygone, when there was ample sustenance it was good. But now children, pray for your parents – that they should have the ability, to send you to Yeshiva.
25. “So says G-d, ‘Take heed, call out and may your eyes run with tears’” it says in Tikkunim, “There is a Chamber of music, the key to open it is only through music – there is a Chamber of tears, that the key to open it, is only tears” a prayer with tears is precious to G-d… – as it says in the Zohar, and just as in the time of the destruction of the Holy-Temple – G-d said to Yirmiyahu – “Go call to the fore-fathers, to Moses, who know how to cry…” – we too must learn from them how to cry in prayer.
And our sages say, King David really had no connection to sin – the reason G-d caused this was to pave a path that all who sin know, that they can repent! – And though our sages say, “whoever thinks King David sinned is mistaken” – nonetheless he fasted for 22 years, and every day he said – “I have eaten dirt as bread, and I filled my Cup with tears…” for he repented so deeply, and now, we who passed before Your Holy Throne – on this day, like sheep before a Shepherd, we the soldiers of King David… – we shall learn from our great-grandfather, our Master, to cry and to return from sins….
And so too as a community, we shall learn from those who created the Golden-calf – the generation of the desert… and Aaron, to get them to return to G-d, he bound his hands with iron chains and he walked around the Jewish encampment – and he went by and he cried until they all did Teshuvah… – and they cried with him… as it says, in the Medrash… so too, we too copy… and we cry to return from our sins.

Inspiration For Teshuva
27. A person knows what’s cooking in their head the whole year… – the thoughts the body produces during Torah and prayer… “if only I was a copper vessel, and I could purify and cleanse myself…. but G-d-forbid a clay pot that is impure must be broken… I’m so compared to that…”
We must have a humble broken heart, for such a heart G-d does not banish.

29 Rosh Hashanah is a Yom Tov – a day of great joy which is why G-d tells us to eat a festive meal.
The Ari-Zal (who says one should cry – at least once) this is due to the exile of the Shechina – as it states, “In the time of my great joy, I remember Jerusalem.”
30. The Baal Shem Tov gives an example of the lion, the king of the beasts, who became very angry at his rebellious subjects – they all were terrified – so the fox, the expert at beautiful parables said – “come let us go together, and I have 300 parable that can cause the king’s heart to feel better – as they were approaching the palace, he said, “My brothers, fear not, though I have forgotten many, I still know some….”
As they came to the palace he said, “My brothers, fear not – I have forgotten them all, but we will plead…” – so he came to the king and said, “Your majesty, I came with my colleagues, we thought we would appease the king through our beautiful parables, but as they have all been taken from me, all we can do is plead for our life” – and the analogy is obvious (this refers to the blowing of the Shofar…)
31. A beautiful example – once a king sent his sons to hunt for him, but they got lost, and they wanted their father to save them, but they thought, maybe we forgot the language (of their father;)
So they sent one person just to shout – they told him, “Realize, we all depend on you.” – The same is, G-d sent us to elevate sparks – and the one who blows the Shofar is the one shouting.

32. Talking is a combination of sound and letters – now in truth they are completely different – sound is the combination of breath, a simple Ahh’ – however letters are delineations… – so there must be a force beyond (that combines… – for opposites are combined by a higher force.)
33. As the Satan tries to stop the sound of the great Shofar… – so the individual’s redemption… – as it is written “My soul is close to redemption…” as I heard from my Master that each person should pray to G-d to redeem him from the Yetzer Hara – especially on Rosh Hashanah and Yom Kippur (Toildois Yaakov Yosef.)
34. We should eagerly anticipate the month of Tishrie and its festivals (not habitually.)
35 It is known, the difference between physical and spiritual pleasure – whereas physical pleasure, connected to the body, which itself is limited, therefore these pleasures become stale (as is known, “all constant pleasure ceases to be pleasurable”) but as the spirit is infinite.. therefore the spiritual pleasure likewise.
36. To do a proper Teshuva, a person must despise that which was previously pleasurable (desired.)
37. The Baal Shem Tov teaches, though generally every Mitzvah we do, we should have an equal balance of love and fear of G-d, however when it comes to Rosh Hashanah – more fear.
38. Through distracting thoughts, a prayer is considered invalid… and it’s thrown to the location of the blemished sacrifices… and when one prays on Rosh Hashana properly – it elevates all the years prayers!
39 If we do not have the proper intention / concentration during prayer, the prayer does not elevate – but if we say those same words anytime throughout the year- and especially on Rosh Hashana with concentration, it elevates the improperly prayed prayers we said throughout the year.
Note 20. If a person can pray once properly – he can elevate all the impure prayers which remained below (as they couldn’t elevate above) for many years.
40. The prayers that are not said properly, are held in abeyance by various Angels until Rosh-Hashana, and then if a person prays properly – they go up to G-d – but if not, it is passed out of heaven, to the invalid sacrifices.
The main thing is – on this day to concentrate in Shema… have in mind the 10 Commandments.
To renew one’s dedication to G-d.
1. Have in mind -“I am G-d Your Lord”- when you say in Shema “G-d Your Lord.”
2. When you say the word “Echad,” one should have in mind, “You should have no G-d’s besides me.”
3. When you say the words “Vehavata” / “You should love,” have in mind, “Not to take G-d’s name in vain” (for one doesn’t humiliate a friend.)
4. “The Mezuois of your home” – “Do not be jealous.”
5. “You will gather your grains” – “Do not steal.”
6. “You will swiftly perish” – “Do not murder.”
7. “To lengthen the days of your life” – this refers to “Honor your father and mother.”
8. When one says, “Do not follow your heart’s desire” – this refers to, “Do not commit adultery.”
9. When one says, “All my Mitzvois…” this refers to “Remember the day of Shabbat” which is compared to the entire Torah.
10. And in the final verse, “I am G-d your Lord,” this refers to, “Do not bear false witness.”
Then you should be careful that you do not miss even one letter of the Shema… – and Adam Harishoin smells all the Shemahs that elevate – and those that are missing (defective…) he puts them into the chamber that is for invalid (sacrifices.)
Note 21. There is a story of a Chossid who once traveled to the Baal Shem Tov – as they had traveled through the day and night – and the horses hadn’t eaten… so though it was Erev Yom Kippur, they had to take the horses out of the town to a forest for them to eat.. – but due to the journey, they rested and fell asleep, and when he awoke, it was already after Yom Tov.
As night had begun, and he was outside of the city (beyond the Techum, and one may not travel more than 2 mil…) he had no choice, but to be in the forest the whole Yom Kippur, and for this he was very heartbroken… when he came afterwards (after Yom Tov) – to the Baal Shem Tov – the Baal Shem Tov greeted him with great joy, explaining to him that due to his holy prayers in the forest, he elevated the prayers of all forest Jews.
41. The verse states, “Penina had children, but Channah did not have children.” – Penina hints to the Sitra-Achra, G-d-forbid, as the sages say,“Satan and Penina…” and Chanah hints to the Shechina.. and the verse is wailing over the fact of the lack of Tzaddikim… that there isn’t enough righteous people… that are giving birth to the Shechina – that it should have words to boast about their good deeds – people that build it.
But the children of the Sitra Achra G-d-forbid, which is “Pnina” are many – for many follow those paths G-d-forbid – they become children of the dark-side to build it up under sins.
42. The verse states, “Penina had children but Channah did not have children.” The verse is complaining about the actions of men that are lazy in doing Torah and deep prayer – because unfortunately the negative side has many children… but the Shechina cannot boast about the actions of the Tzaddikim.
As it lacks children to build her fortress – for her main growth depends on the effect of the Tzaddikim to build the Shechina within themselves.
Apart from those who intentionally G-d-forbid sin, and hence build the sitra achra.
43. The verse states “Penina had children, but Channah did not have children” – Penina which is Kelipas Nogah, has children, namely emotions of bad (or foreign) love and fears (such as financial etc.) but Chana – Malchus of Kedusha has no children – love or fear.
44. All who follow the custom of the Baal Shem Tov, blow 30 Shofar blasts, after the Torah reading, and 30 blasts during the silent Amida (Musaf) and 30 in the Chazaras Hashatz – and 10 in Kaddish before Tiskabel…
45. On Rosh Hashana all the thoughts man had through the year elevate – and they can be renewed and receive a great light – those thoughts that are clearer (or purer…) such as immediately after we wake up, get brighter… – however those thoughts that were not so good, like before sleep, they judge, and cast out.
Whatever we think on Rosh Hashanah… good or bad… actually becomes what is written as our judgment (for the year…) as such a person should a. be careful to think good b. as the satan tries hard to put in bad thoughts… – if you do have a negative thought, transform it to a positive (say fear to hope etc.) and you can sweeten them through the Divine name of A”b or Mesiras Nefesh (ED. Give your desires to G-d.)

46. Once I stood before the Baal Shem Tov after Rosh Hashanah and he told me what happens in heaven – he said, that they gather there before the great King… …Our forefathers – I don’t recall if he said all the seven shepherds… – They bring the merits of the Jewish people… – and also Moshe Rabeinu stands there, and he brings the merits… – and he, with cleverness works that the negative side not bring the sins… – This is the foundation of his words… even though he said it a drop differently… Afterwards he asked me, if he told me a beautiful story…. (Degel Machaneh Efraim.)
47. One time he commented on the verse, it says, “Seek G-d when He is close, call to Him when he is near…” explanation is, that today in exile it is easier to be answered in prayers – to achieve the Divine Spirit even more than in the times of the Beis-Hamikdash – this is an example of a King.
Now when he is in his throne, it is very difficult to approach him – as opposed to when he is on his way; anybody can approach him… even a commoner that is not normally able to come and speak to him.
So today in Golus, when a person thinks about his nearness to G-d, then G-d is with him – therefore it is appropriate for a person to distance themselves from desires, Machashavous Zarois / bad thoughts, in order that G-d should not be separate from him.
But you should do all things for the sake of G-d – this is the saying of sages, “Stay away from a bad neighbor…” – in other words, stay away from the bad thoughts that dwells in you.
48. The reason there is extra crying before Yom Kippur is because the Satan is not allowed to condemn on Yom Kippur; so we must appease the Torah – as one who requests forgiveness and changes his ways, is forgiven.
This is why the Torah began with the Beis – Beis is a blessing and not with an Alef which is Orur / curse.
Let us admit how many blessings we did not bless G-d properly… – and we sort of, say, stole from our Heavenly Father – for whoever takes pleasure of something in this world without gratitude / a blessing – it’s like he stole.
This is why the Torah begins that, “In the beginning G-d created heaven and earth” – the beginning is the terminology of blessing – which is G-d – heaven and earth, refers to the world.
If there is G-d-forbid a bad decree (sworn in against someone) we (as the Beis Din, having the power) release (it from you.)
50. In the Beis Hamikdosh they would tie a red thread, that when it turned white it was a sign (on Yom Kippur…) that the Jews were forgiven – if there was a case when they couldn’t determine, so the Jews would be sad (as they didn’t know.)
Today of-course we do not know – so it is like a sword hanging over one’s head… – nonetheless one should never stop asking for mercy…
51. The reason we call the day after Yom Kippur, “G-d’s day,” is because we stop saying, “the Holy King” and we say “the Holy G-d.”

Parshas Haazinu
1. Sin and punishment come together (simultaneously.)
2. Once there was a King who would go to paupers and distribute money, and see how they’re doing… – and one of them would always say, “Whatever someone does, he does for himself…” – this angered the King very much – he felt him to be ungrateful. So he gave him a chicken with poison inside – and once again the man said, “Whatever someone does he does for himself…” Turns out he decided to hold the chicken for a bit, and the King’s son was on a hunting trip, and he got lost, and he was tired and he made his way to this poor man’s home, who wished to give him some of this chicken… but the people with him said “let us first have it tasted” – and it turned out that it had poison – so they took him to the King, and he told the King that, “You were the one who gave me this chicken.” The King said, “It is true – whatever one does, one does to themselves.”
4. The Baal Shem Tov said, that he had in his collection, questions and answers from the Rambam – one of the distant countries sent a letter to the Rambam and about 70,000 people signed on this… that as it doesn’t seem to be said clearly in the Torah about Techiyas Hameisim, therefore they chose to reject it.
The Rambam didn’t want to answer them, and told his disciple Ibn Taboon… to write the answer, and the essence of the answer was:
“Because you doubt this principle of Jewish faith therefore 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 and the earth and the 7 “constellations” etc.
In fact, one can ask on creation… as we know everything was made to be its specie… so one could ask, 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 with all creations; so too with people, there has to be wicked and good and in-between…
This is so one sees the benefit of good in contrast to bad – if you ask then, where is your free choice? But if you go against the words of our sages, how are you to understand the answer to this question….
Now the soul of a person is blood, which is effectively from refinement of food – and there are many levels of refinement – first there is the gall, which puts in its juices to food in the stomach to separate the worst part which becomes excrement – and a second separation which is what is excrement – and a third which is sweat, and a 4th which is hair and nails, the 5th which is the blood in the liver, and the best of this goes to the heart and then to the brain – this becomes the mind and the thoughts – and from your words it seems that you reject the words of our sages – so this means that you have not been careful with the kosher food… therefore your thoughts are going towards evil – because they’re coming from there… so therefore with your thoughts you cannot discern against the words 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, that punishment is going to come to you soon… And this is what happened, that a King came, he 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… a few of them escaped, and they went to the Rambam, and they did Teshuva.
5. (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 becomes the mind) therefore their minds were clear, and they were able to discern the depth of G-d’s wisdom.
6. (Again on the theme of above.) The Rambam wrote to a group of people in a country that denied Techiyas Hameisim and his (or students reply) was, that the mind is (or the intellect) is created from the refinement of blood.


1. When the Baal Shem Tov “pitched his tent of Torah” in Mezibuz, there were many great Rabbis (from ignorance…) who opposed him, and they came to his flimsy Sukkah and told him… “based on Torah it was not kosher…” And he argued the law… – Seeing they were adamant – he put his hand on his head for a few moments, and opened his hand – there was a note written on a piece of Parchment, “This Sukkah of Rabbi Yisroel Baal Shem Tov Is Kosher – Signed Matat, The (angel who is the) Interior Minister.”

This note was inherited by the grandson of the Baal Shem Tov – The Holy Rebbe of Zdilikov (Degel Machaneh Efraim) and when G-d-forbid someone was ill – they would go to the Rebbe who told them to put the note under the head of the ill person… – and he would immediately get better – – This worked for two years and not a single person in the city passed – and once after this, they put the note by an ill person and it literally disappeared… – and the Rebbe explained that they told him from heaven that from this practice they were not pleased… – for “those who are born must pass…” – Therefore he prayed that the note be removed – and I have heard from verifiable people, that they heard from The Tzaddik Reb Yosky, the grandson of the Degel, that he saw this note.

2. The Baal Shem Tov did not sit in a Sukkah on Shemini Atzeres.

Vzos Habracha


1. The Shechina is calles Zos and E”S.


2. “And To Levi He Spoke…” the Passuk (verse ) is hinting to Levi – namely a person who is attached to G-d – “He spoke…” That G-d Himself teaches him Torah and toil much he doesn’t have to.

4. The last eight verses of the Torah, “And Moses died…” there is a question – how did he write it…? Rashi says “with tears.” – If the original question is how can he write that he died…then how does “with tears…” answer?

The answer is that the Torah preceded the world by two thousand years.

If that is the case, how could it write that Adam sinned, if there is free-choice, and many other examples.

The answer is, that the Torah was letters, and these letters were mixed…

When each story occurred, these letters took the form of the story (had the story played out differently… a different script would have been written.)

So when it came to Moses writing the last eight verses – another interpretation for “Dima” / “with tears” is “confusing..” – that the letters were confusing – and then when Moshe passed, they took the form of the story.

Baal Shem Tov – Megilas Ester
1. The King ordered Vashti to come unclothed – Kelipah has no entity (like a bully…its merely a fake delusion – but in order to manifest its pathetic ego it must attach itself to some sort of goodness (claiming that it is righteous… hence superior…) but if one undresses the Kelipah (as mentioned…) it ceases.

2. The Yetzer Hara cannot get man to sin (take him away from His Divine service…) through telling him to sin… (for the person would ignore…) so the Yetzer Hara clothes himself in a Mitzvah (which is the wrong time/place…)
4. There are Divine G-dly sparks (the essence of physicality) trapped (in the physical / mundane) and we must make extreme effort to save them (through using the physical for spiritual.)
5. It is known, in all things, there are Divine sparks who desperately seek to return to their source. Everything a person sees and hears is Divine Providence – one must elevate say a physical love to spiritual (for essentially the physical love is an offshoot of the original spiritual… – but in a crass form…) For example once a person saw a war (by the gentiles…) and he told this to a Tzaddik who elevated.
6. “Through this the maiden would come to the King,” The Baal Shem Tov teaches, “this” represents the Pillar (elevator) that takes one from the lower to the higher Gan-Eden – this is achieved through fulfilling the Mitzvos, which are the 620 Pillars of Light.
7. “And these days of Purim shall not pass from the Jews…” Purim never ends, rather literally is reanacted in every generation.
8. Teaches the Baal Shem Tov one who thinks the Purim happened, but is not happening… – that currently we are not witnessing the same miracle, of G-d’s continuous watchful salvation – has not fulfilled the Mitzvah.

Shir Hashirim
1. The question is well-known – how can it be that a great Torah scholar studied for weeks to understand a Jewish law, and then even a common person grasps it (without communication….)

Explains the Holy Baal Shem Tov, this is like a pot of gold which resides on-top of a cabinet – which was beyond anyone’s reach – one very wise man developed a system to bring it down and placed it on a table… and now all can come and get it…

Every novel Torah insight is under G-ds’ throne, until it is revealed, often through toil.

Note 1. A miracle is something that has occurred, which goes beyond the normal nature – – however this is what is felt only the first time… then this becomes the new norm.

3. Sometimes the Torah must be placed in parables (examples…) so it can enter peoples’ hearts.

Note 3. The secret of Dovid דוד is that the lower Daled through the Vov draws, until the Oir-Ein-Sof (also called Daled.)

4. Dovid hints to pleasure – D-a-d – refers to both the Mashpia (Dad in Hebrew is a breast or nipple which acts to minimize the flow – so both the mother can give and the child can receive…) so there is the pleasure of the giver and receiver… in this case, both in a sense, are referring to the feminine / receiver… – The reason for this is, that more than the receiver wishes to receive… the giver enjoys giving… (So they both receive a pleasure…) however King David (this is based also on the notes ED….) whose sole pleasure was to cause G-d a pleasure… so his taking, was similar to G-d’s pleasure.

10 “My Dodi / beloved is like a Tzvi / Gazelle (or deer”) Dodi refers to pleasure from the word Da-d – this is like a Da-d breast, that both gives and receives (namely mother / child…) and the two Daleds refer to two types of receiving, and through an intermediary which is Vov, it creates Doid (or Dovid.)

19. The verse says, “New and Old, My Beloved prepared for me…” – Said the Baal Shem Tov, “New and old insights (wisdom) G-d prepared for me…” – but his disciples queried, “You teach us…?” (So it seems… it’s not for you…) He gave them an example of a barrel that because its overflowing…
Megilas Rus
It states, “A good eye is a blessing…” – “Eye” refers to Chochmah – wisdom, in truth, to gaze is the lowest-level of wisdom… – but a good eye is one who has good wisdom – when he gazes at something, he brings to it blessing!
For when one gazes at something… and realizes that it is part of the Divine (this brings blessing…) but a fool who sees it for its own entity (this separates it from its source (of blessing.)

Megilas Eicha

1. On Shabbos Chazon (the Shabbos before Tisha B’av) even if it occurs on Tisha B’av, at the third meal, it is our custom to eat with the whole family – and to eat fish and meat… – so do those who follow the way of the Baal Shem Tov act.
2. During the three weeks, which are difficult times, and the Satan is strengthened then, so it is appropriate to review your deeds… – to ensure they are holy, particularly regarding the Bris (not wasting seed etc.) and whoever does this, receives greater Shechina.

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