The Baal Shem Tov on Diveikus – Divine Connection

Divine Connection

•  Avodah – Altruism
  
  

Everything you do should be for G-d, without ulterior motives.
Even the smallest thing should not be done selfishly, but rather for G-d.
 
{In other words, all your motivations should be to serve G-d.}

95 Tzavaas Harivash

• Avodah – Always G-d
  
  

“I walk expansively.”

“I can go in the marketplace and streets, and speak to every person, because ‘Your Mitzvos I seek.’

Meaning, I only seek Yechudim (Divine acts) in this world, and the beauty and uplifting of the Shechinah.

I believe with complete faith that everything, small or large, is energized (coming into existence) from the life-force and will of the Infinite-Blessed-One.”

The Divine life-force is greatly concealed due to our many sins.

When man does Teshuva (repents) he should believe that this great light and the sweetness and pleasure of the higher light will be revealed to him without the concealment of the Kelipah.

The energy of every act and soul, comes from G-d, therefore everything one does should be done altruistically for G-d.

Greet everyone with joy and a happy heart thereby creating Yechudim in everything big or small.

Note 92 Bereishis- Baal Shem Tov on the Torah

• Avodah – Oneness

Number one, we must choose to be good.
 
Once one makes this choice, have complete faith that without doubt G-d fills every aspect of creation, and in all creations is the life-force of G-d.

Therefore, all loves and fears, and all other emotions come from G-d (for He is the source of everything).  

Even the negative in this world comes from G-d.  

As such, a person should never use their emotions such as love or fear, or honor, being victorious, etc. for anything besides G-d.

A person should think “This thing in the world that I fear or love…  where does the emotion toward it come from? The sense of awe or attraction… emanates from G-d!  He places these emotional stimuli even in bad things. For example, in wild animals or within negative lusts and desires. Therefore, all sense of fear comes from Him.

So why should I fear a little spark that fell into evil, for example, a wild animal?

It’s far better that I should connect this to the fear of G-d.”

Similarly, with love and other emotions – the goal is to extract the sparks, and transfer and transform them to their Source.  

Similarly when one speaks, do not think that you are speaking; rather the life-force within you which is your Creator, is speaking through you!

Through this, you elevate speech to its source – and in this way, all things are equal, for your friend’s speech also comes from G-d.  

And when you eat, your thought should be to take this energy and elevate it to G-d (through using the energy to serve G-d.) 

Likewise, in all other things, your thought process should only be to connect yourself to G-d Above.  

16 Lech Licha – Baal Shem Tov on The Torah

• Avodah – Dedication

A Chassidic explanation on one of the Thirteen Principles of Faith.

The Baal Shem said:

“I, a Yid, a Jew – believe with complete faith.”

“I believe with total belief” – What does total belief mean?

Even if one were to cut off my head, hand, and foot, this is my belief!

“The circumstances of a body are not attributable (to G-d).”

A Jew who eats like a Jew, sleeps like a Jew, and most importantly looks like a Jew, in other words, looks not where one mustn’t…

This allows one to know G-d.

Desiring things of the body prevents one from knowing G-d!

“To Him alone, it is right to pray and to no other.”

“My aim in life should not be anything physical or material, but rather to be aligned with your Divine will.”

Note 118 Noach – Baal Shem Tov on the Torah

•  Belief – Mechanism/s
  
  

Why do we say in our prayers, “Our G-d and G-d of our fathers?”

There are two types of believers!
The first has a strong inherited belief in G-d received from their ancestors.

The second is someone who researches truth and comes to acknowledge, reveal, and become aware that there is a Creator.

The benefit of the first is that due to their inherent faith they remain impervious to philosophical counter-arguments.

(No possible philosophical viewpoint could change their belief.)

However, the weakness of this first kind of believer is that their faith is based on others.

The benefit of the latter is that as the person has personally researched and discovered it therefore it is both dear and concrete to them.

Its weakness though is that another could bring contrary arguments, for if something is rooted in philosophy, someone could theoretically bring contrary proof.

The best is having both! A belief in which one relies on one’s Jewish ancestors, as well as one’s own discovery. (For this combines the strength of inherited and discovered belief.)

This is why we say, “Our G-d and the G-d of my fathers.”

We must both “Discover G-d” for ourselves, and have faith in the belief of our ancestors. The former is more personal, the latter more permanent.

206 Kesser Shem Tov

• Desire
  
  

When one comes to “know” G-d all other desires dissipate.  

8 Bahaloischa– Baal Shem Tov on The Torah

• (MM) Diveikus – Attached

All the wars and Machshavois Zarois (lustful or foolish thoughts) that are in this world are because Malchus (the Shechinah) is not connected to her beloved (G-d). Contemplating this one will ensure that their thoughts should be connected (to G-d, thereby connecting the world to G-d.)  

135 Kesser Shem Tov

• Diveikus – Always

A person cannot always be on the same level of passion for G-d (by nature as a flickering flame, we go up and down in our emotional feelings.)

However always stay connected to G-d through being connected to the letters of the Torah – for you can think Torah at all times – even while speaking with others realize, that the sound of all letters are all offshoots of the 22 Hebrew Holy letters.

{For example “B” is from Beis etc. as such you are always connected to the essential Holy Hebrew letters whether through thinking / studying Torah or even hearing the sound of speech.}  

63 Eikev – Baal Shem Tov on the Torah

• Diveikus – Attached

“You will stray and serve false gods.”

If we detach from Diveikus (Divine connection) this leads to following other gods.

{Always remain attached.}

59 Eikev – Baal Shem Tov on the Torah

• Diveikus – Attached

The verse states: “For My thoughts are not your thoughts.”

As soon as a person separates themselves (in thought or desire) from G-d, they are worshiping idols; as the verse states, “You will stray and worship false gods.”

Nonetheless “And my deeds are not like your deeds” teaches us, that a person who didn’t sin is considered as if he did a Mitzvah.  

{As the Rebbe teaches, Avodah Zara literally translated as a “separate-service” means anything done for selfish in contrast to G-dly reasons. (Of-course this doesn’t mean not be engaged in mundane things… as long as we do them with a higher purpose.)

Additionally the Baal Shem Tov is teaching us that not doing wrong, is also a great Mitzvah.}

76 Tzavaas Harivash

• Diveikus – Attached

Sometimes a person must look in different directions to connect their thinking to G-d – as the coarseness of the body can prevent Divine awareness.  

80 Tzavaas Harivash

• Diveikus – Attached
  
  

A great principle:

Connect to G-d and simultaneously do something necessary in the home (like, say washing dishes).

Try to speak to someone while you remain connected.

This helps accustom one to stay connected in one’s thoughts to G-d even while they are speaking or doing physical things. 

81 Tzavaas Harivash

• Diveikus – Attachment
  
  

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.”
  

57 Eikev – Baal Shem Tov on the Torah

• Diveikus – Awareness
  
  

“You will stray and serve false gods.”

We must never cease being attached to G-d.

The main aspect of faith is to realize that “all of my abilities and my life-force come directly and continuously from G-d.

He is the source of every ability and all life.

He is directing every part of my capacities.

If I cease having this awareness, I serve other gods.” (I consider that my capacity comes from elsewhere.)

60 Eikev – Baal Shem Tov on the Torah

• Diveikus – Connecting to G-d
  
  

Whenever one grasps “part” of G-d (such as through a Mitzvah) one grasps all of G-d!

And as Torah and Mitzvos come from G-d, therefore when one passionately does a Mitzvah or studies Torah (for the sake of connecting to G-d), one bonds completely with G-d.

111 Kesser Shem Tov

• Diveikus – Connecting To G-d

Connecting to the Divinity within the letters of prayer, according to the Baal Shem Tov, is one of the greatest mechanisms of achieving spiritual heights.  

Connection is the master-key and everyone can do it!  

11 Kesser Shem Tov (The Rebbes)

• D Diveikus – Connecting To G-d
  
  

When we pray and study Torah with passion, this connects our words with the words of G-d – our breath with the breath of G-d and it is a deep attachment.

208 Kesser Shem Tov

• Diveikus – Divine Attachment
  
  

The Baal Shem Tov explains that proper repentance / Teshuvah (attachment to the Divine source) is when we understand that The Divine Is Our Source!

{In other words, we are born into a perception of self-sufficiency – when we realize that our very soul / life-force is G-d, this is the ultimate return!}  

56 Kesser Shem Tov (The Rebbes)

• Diveikus – Divine Attachment in Everything
  
  

A person who is a Tzaddik is always attached to G-d and therefore He is with G-d in everything that he does.  (“Bchol Dirachecha Da-aihu.”)

Note 54 Breishis – Baal Shem Tov on the Torah

• Diveikus – Divine Connection
  
  

The Baal Shem Tov’s soul taught Him Torah.

It told Him that the reason He merited this was not due to His Torah study, nor prayer, but rather because He connected to the G-dliness within the very letters of Torah and prayer.  

282 Kesser Shem Tov (The Rebbes)

• Diveikus – Divine Connection
  
  

When one speaks to others, one should simultaneously be connected to G-d in their mind.  

During Torah study, one must concentrate on the concept they are studying (which precludes contemplating about G-d) but through this one is also attached to G-d.  

25 Veschanan– Baal Shem Tov on The Torah

• Diveikus – Even a Bit
  
  

Even if one is in small (capacity – connection) one should still be somewhat connected to G-d (in their thoughts.)
 
For sometimes in Heaven, it is in a “small” state (za”h) however from a small state one can then come to an expansive state. 

For example a coal, though the flame within it may be small, but if you blow on it, it can quickly flare large… but if there is no flame within it at all, one’s soul will completely go out (or not be present…)

53 Noach – Baal Shem Tov on the Torah

• Diveikus – Joy
  
  

A person who is properly attached to G-d can see G-d within everything they see.

A person should continuously be joyous, especially when being attached to G-d.

As without joy, one cannot be attached to G-d!

41 Eikev – Baal Shem Tov on the Torah

• Diveikus – One (Desires)
  
  

To connect to G-d there mustn’t be any other desires separating you from G-d (the essence of a person is their desire/s.)

The Baal Shem Tov explains, that if you wish to attach two pieces of silver with glue, if there are no extra adhesives (say a sticker, etc.) on the silver, they will attach well for the silver pieces are clean. (In other words, as long as your heart is pure from extraneous desires, your connection to G-d shall be solid.)

34 Eikev – Baal Shem Tov on the Torah

• Diveikus – Part Is All
  
  

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, if you pull a branch of a tree, you pull it all – for all the branches go in that direction.

 Note 1 Nasoi– Baal Shem Tov on The Torah

• Diveikus – Passion – Channel
  
  

It is known that the main attachment to G-d is through a passion for serving G-d, and that one’s prayer and Torah study should be filled with love and reverence for G-d.

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… likewise your thoughts to His.
 

As our Sages teach, “The Shechinah (G-d) spoke through the voice of Moshe.”

Due to His great holiness and attachment, He (Moses) was literally connected to His source, and it was as if G-d were speaking the words that came from His mouth!

2 Bechukoisay– Baal Shem Tov on The Torah

• Diveikus – Self-Esteem
  
  

Due to our erroneous low self-image we do not serve G-d properly.

For we don’t realize that through our Prayers and Torah study we cause Divine light to descend into all the universes.

In addition the Angels receive their light (Divine sustenance) due to our Torah study and Prayers.

If we truly believed this, we would delight in our service of G-d.

We would be careful to say every letter of Torah and Prayer properly.

G-d eagerly awaits the words of Torah and Prayer coming from the Jewish heart, and kisses these words.

If we truly understood this, who wouldn’t be awestruck, that The Great and Mighty King desires the Torah and words of prayer of us lowly people.

We must realize that man is like a ladder whose feet are on the ground and head is in the Heaven. Every action we do, word we utter, causes an imprint in Heaven!

If we have this awareness we will ensure that everything we do is for the sake of G-d.

If however a person thinks, “Who am I that any of my actions should matter?  How can it be that what I do affect changes in Heaven and on earth?!” As such the person goes about willy-nilly as if they don’t matter.

In actual fact when you do good you cause a Divine cosmic reaction! If you are compassionate below you cause G-d’s compassion from Above, as it states, “Know what is above you.” In other words, “know that whatever your emotional state is below on earth, will be the disposition from Above.”

145 Kesser Shem Tov

• Diveikus – Singularity

The Sifra teaches, “The Yetzer Hara From Your Heart Remove.”

Just as G-d is singular in the universe, your life should be singularly focused on Him.
 

This is a great principle!

A person should be singularly focused on serving G-d as the verse states, “G-d made it that (naturally) we fear Him (and go on the straight path) but people find for themselves crooked paths (divergent things to do.”)
 

From the many “brilliant ideas,” we become confused (as to the direction of life.)

Consider that everything that exists in this world comes from G-d.  

Likewise, everything that people do or create, from the power of their intelligence, actually came from G-d.

Even the smallest thing that occurs in this world emanates from G-d.

May it make no difference to you if something happened as you did or didn’t want it to, for as everything comes from G-d, therefore it is good that it didn’t go according to your wishes!

Consider that everything, whether it is The Universe of the Sefiros / Spheres, The World of Angels, or The World of the Throne (presumably this refers to the worlds of Asiyah, Yetzirah, and Beriah) all are nothing – like a non-existence relative to G-d.

They all exist within the “vacuum” of His contracted light, which He contracted within Himself in order to make space for their existence.

They all were created by a single word (or sentence.)

So why should you chase any foolish pleasure within those worlds, for they are but a single sentence / word from G-d!?

It is far better to attach yourself higher in G-d-Himself who is the source and the main thing, and not to anything secondary.

This is the intent of the Zohar that writes, “Blessed are the Tzaddikim who know how to attract their hearts to the King Above, and not to this world – to attractions that will dissipate.”

(For all the universes are destined to be destroyed (or infinitely elevated out of the mundane.))

Always think to connect to G-d out of sheer love.  

Love G-d more than anything in this world, for everything good in this world comes solely from Him!

And think, “I always seek to give G-d Nachas (pleasure) and to constantly serve Him.”

Always have your thoughts connected to G-d above – and this explains the verse, “And from the Mikdash (Holy space) don’t exit.”

When you need to speak matters of this world, imagine that you are now going down from the Heavenly realm (like a person going from his home to the outside – whose intent is to return immediately – and while the person is out, he is constantly thinking about and anticipates when he will return.  

Similarly, should you feel about the higher realm… that there in G-d is your true home.)  

Hence even when you speak in matters pertaining to this world, you will return your thoughts to
G-d.    

84 Tzavaas Harivash

• Diveikus – You’re in G-d
  
  It is a very great thing when a person realizes that they are within G-d. 
  
  The whole universe exists only within the space of G-d! 
  
  This should be so self-evident to the extent that we need no reminders.
  
  You should see with your mind’s eye how the whole universe is in essence G-d.
  
  G-d preceded the universe, hence it is all within the space He created within Himself.
  
  You should be so connected to this concept that the main thing you see in the world is G-d – not the world, and that also there is a G-d.
  
  When one does this they blind the Kelipah (dark-force) that creates a separation between man and G-d through withholding the truth that everything is really G-d.
  
  G-d encompasses all reality and only via His constant giving does His energy flow into and hence enliven (create) every aspect of reality – as such we are always both within Him and dependent on Him.
  
  

42 Eikev – Baal Shem Tov on the Torah

•  Divine Awareness
  
  

Sometimes you must look from side to side in order to channel your thoughts to G-d due to the coarseness of the body which covers the Soul.

3 Shemini– Baal Shem Tov on The Torah

• D Divine Intent
  
  

The Baal Shem Tov said that the Holy Divine name “Yud – Hei – Vov – Hei” begins with a Yud.

(In Yiddish Yud and Yid/Jew are similar.)

This is because the purpose of the world is for the Jew – and in the letter Yud itself, we see how this must manifest. 

The upper dot / part relates to G-d’s intent (Torah and Mitzvos) and the lower dot / part relates to the Jew below, and when one fills their time and space (the body) with Torah and Mitzvos, the Divine intent is fulfilled.

208 Kesser Shem Tov (The Rebbes)

• D Ego – Existence
  
  

When G-d made the world, all the energy would have returned back to where it came from (namely G-d), which would mean that the world (which is “e=m,” energy that pulsates continually into matter) would cease to exist.

Only when He made the Jewish people did it have staying power.

The ego in the Jew keeps the world in existence – but this is specifically when the Jew’s ego is only as much as is necessary to keep creation going (to serve G-d.)

4 Breishis – Baal Shem Tov on the Torah

• Elevating
  
  

If you suddenly feel fear or joy, know that this is to rouse you to fear or rejoice in G-d, and similarly with other emotions.

7 Bichukoisay– Baal Shem Tov on The Torah

• Elevating
  
  

There are connections (Yechudim) that are created through the speech of Torah, as well as the mundane speech one speaks.
For all is comprised of the Holy 22 Hebrew Letters.

{Words have the same sounds as Hebrew Letters (Beis / B…) So even when we speak regular words as it is sourced in the Divine letters they create Yechudim.}

70 Eikev – Baal Shem Tov on the Torah

• Focus – For G-d
  
  

The Baal Shem Tov gives a parable: once there was a king who wished to test his son, he created a massive illusion of great walls surrounding the palace and announced that everyone is welcome to come see him.

But in-between every wall he placed vast treasures – in fact the closer you got, the greater the treasures became.

Most people got attracted to the treasures (hence distracted from the king) but the dedicated child went straight for the king and then realized that the entire fortress was an illusion.

Similarly, there are many false desires and fears.

This world is filled with G-d and Torah and Mitzvos, yet distracting thoughts (illusionary fears and pleasures) also exist.

One must realize that all these illusions are a part of the king (for there is nothing but Him.)

Note 1 Vayeilech– Baal Shem Tov on The Torah

• Focus on Divine

When you need to think about things of this world, think that you’re temporarily going away from the Divine essence, like a person who’s leaving his home to go outside – but he’s planning on coming back immediately!

Always consider that The Divine Essence is your real home!

And even when you have to do things of this world, consider this as “outside of your home,” and then return to your Divekius / Divine attachment.  

1 Shemini– Baal Shem Tov on The Torah

• D Free Choice
  
  

When G-d made the universe, He concealed His infinite light, and all that was left was background radiation of the original light (so to speak).

This is a Yud / a point, and it is called Yud / 10, The Crown of Malchus.

And from Kesser Malchus the limited beings were formed whom seemingly oppose His will.

For His will is that the honor of His kingdom should be infinitely spread – while the removal of His infinite light concealed the light.  

So why would He wish to conceal that which He wishes to reveal?

G-d’s will is that we should have free choice.

And one who truly knows and understands this will see that within 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 were given a desire to fulfill physical desires – this is “the revolving sword.”

Objectively speaking this is the entire purpose of Creation.

When we look into the matter deeper, we realize that the purpose is to transform the negative (of this world) into a positive.  

All our actions should be according to the Holy Torah – only then will the evil disintegrate, and it will be transformed into good – and the Original Infinite Light will be revealed!

Note 2 (Divrei Chayim) Breishis – Baal Shem Tov on the Torah

• D G-d
  
  

Whoever would like to connect to G-d should connect to the attribute of Chochmah.

289 Kesser Shem Tov

• G-d – Greatness
  
  

The Baal Shem Tov gives an example: imagine how minute a single letter (say Alef or A) is relative to your soul – the source of thinking.

(Your soul is the source of your emotions which then becomes the source of your thoughts. 

G-d, and hence your soul (for so He chose) is eternal! So, one letter relative to infinity is non-existent!)
 

G-d created reality with the Oir Ein Sof (one infinite Divine ray) but relative to G-d, this ray is on-existent.

167 Kesser Shem Tov (The Rebbes)

• Jew – Spiritual Warrior
   

Every Jew’s greatness is that they are a spiritual warrior! 

67 Kesser Shem Tov (The Rebbes)

• Kabbalah

The Kabbalah is called the wisdom of truth which is referred to as the “secret.”

But if anybody can study and understand it, what is so secret about it?

The answer is that just like a person cannot explain to another the taste of a food if the other never actually tasted it… similarly, the essential nature of Kabbalah is not a wisdom, but rather an ability to attach oneself to G-d.  

51 Veschanan– Baal Shem Tov on The Torah

• Life’s Purpose
  
  

When one is studying Torah, they are on a high level. When one is engaged say in chit-chat or mundane affairs, they are on a low level. The ultimate goal is to elevate – in other words, to do all for G-d.

384 Kesser Shem Tov

• Life’s Purpose
  
  

The beginning of our service is to elevate the entire world, especially the human, to the level that “G-d is your L-ord!”

{In other words, the first goal is to invite G-d to guide our lives.}  

5 Kesser Shem Tov (From Rebbes)

• Meditating – Contemplating
  
  

A person shouldn’t “meditate,” do Diveikus alone. 
He should have at least another in the room doing Divine attachment / contemplation, Diveikus – although each person is individually meditating / connecting.

But if one is constantly “attached” then just being in a house where at least there are others is okay.

Note 32 Eikev – Baal Shem Tov on the Torah

• Obsession – For G-d
  
  

Once a king decided to test his son, so he created an imaginary but seemingly real river, large walls, and a ring of fire around the palace.

One person approaching says, “All hope is lost;” while the wise son says, “It’s impossible that my father who loves me doesn’t actually desire me!” He begins to swim toward the palace and then the walls and fire and river disappear.

{When you think G-d is far… all He really desires is for you to break the fears of separation, and dive into connection and then in fact you reach an ever greater level, realizing that the distance itself was part of the closeness.}

5 Vayeilech– Baal Shem Tov on The Torah

• Prayer – Torah – Concentration
   

The phrase “I will rest where I choose” can be understood based on the teaching in the Zohar that “a word of prayer or Torah spoken without love and reverence for G-d does not ascend Above into Heaven.”

In other words, sound and speech correspond to the male and female aspects of G-d’s name, namely the Vov and Hei of G-d’s name, “Yud-Hei-Vov-Hei.”

If one speaks words of holiness without reverence and love (namely the “father” / Yud and “mother” / Hei) one creates a separation (between the Yud-Hei and the Vov-Hei.)

The purpose of prayer and study is to elevate our words to their Source – from earth to Heaven.

Just as the world was created with the 22 letters of the Torah, we must elevate our speech which is also made up of letters, back to its source.

This occurs when we connect:

Our speech with “The Speech” (G-d’s.)

Our voice with “The Voice.”  

Our breath with “The Breath.”

And our thoughts with “The Supernal Thought.”

These four correspond to the four letters of G-d’s name.

If we do this, our speech soars above to the source and our words come before G-d, who looks at them. And with this, one’s prayers are answered.

For when G-d “peers down,” it is like giving from above to below. 

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

There is no time above, for in one-second sustenance comes from the “Well Above,” which continuously flows with goodness and kindness to give positivity to His creations – though the receiver must be worthy.

If we study the Torah or pray in this way, we become like a pipeline from the “well” above. This brings great sustenance to us and the world.

18 Ki Sisah– Baal Shem Tov on The Torah

• Remembering
  
  

All comes from G-d, therefore whatever occurs we must be conscious of G-d.

Even what we forget comes from G-d (as such we can be conscious when we forget something, that this too came from G-d.) But if one forgets that he has forgotten, this is a truly sorry state.

{In other words if we lose the consciousness that everything – even what we forgot or didn’t get – also came from G-d, this is a very sad state.}  

11 Eikev– Baal Shem Tov on The Torah

• Speech – Diveikus
  
  

Even when you speak to someone common words your heart must be filled with love and awe of G-d.

110 Breshis- Baal Shem Tov on the Torah

•  T Diveikus – Study Torah
  
  

Whoever wishes to connect to the Divine should connect themselves (through Torah study) to the level of Chochmah  (where G-dliness is.) 

289 Kesser Shem Tov

• Tehillim

The Baal Shem Tov says that a Jewish man or woman saying Tehillim with simple faith is the highest level of connection to G-d.

{Say Tehillim and connect to G-d.}  

11 Kesser Shem Tov (The Rebbes)

• Transformation
  
  

Every thought comes from one of seven categories (as we know there are seven emotions, and emotions cause thoughts – Love, Fear, Compassion, Winning, Sensitivity, Connection, and Humility.)

And in every emotion, there is a positive and a negative possibility (for example positive vs. negative loves / desires, positive vs. negative fears, positive vs. negative victories etc.)  

Whenever a thought comes to you, think about which side is it coming from?

If it’s from the negative side tell yourself, “How have I taken what comes from the pristine universe of thought and lowered it into the realm of excrement?!” In this way, you eliminate (the desire for it) and thereby elevate the thought to the level of Ayin.       

(There are different realms; the realm of negative emotions comes from the excrement, and the realm of thought is from where G-d “resides.”)

By having this meditation, you destroy that emotive thought.  

And then you should think, “If I can love this emotion / desire, then how much more so must I love, revere, honor, etc. My Dear Beloved G-d!”

And in this way, you return yourself to the world of pristine thoughts.  

406 Kesser Shem Tov

• Diveikus – You’re Already
  
  

You shouldn’t need to attach yourself to G-d – rather imagine that you are completely within Him!  

31 Eikev – Baal Shem Tov on the Torah