Get out!

"... I have received from my Master, that there (are) {exists} within (a) {every} person ten Sepheres' as man is a Microcosm (Oylom Koton)"

The following understanding of this concept, whether by the Besht himself or by his disciple Reb Yaakov Yosef of Polneh, is important to understanding the practical application of the general Beshtian teachings:

"and the last level that is in man such as pain, poverty and suffering and the like (this) is {what is} known as Malchus which is the last attribute, as "Her feet go down to death" {prov. 5:5}.

and Netzach and Hod- that is in man, are the pillars that hold up {within a person it is expressed when} (that) a person believes the faith of the Creator in its truthfulness {1}.

and the attribute of Yesod is when a person experiences (the ultimate) pleasure in the service of god {2} more than (experienced) {in} all other sources of pleasure.


for "through my body I see ({god})" that the organ of sex {3} (is) {grants one} the finest (mivchar) of pleasures as it is Union, for {it is caused by} the connection of male and female.

and from the physical {pleasure} one could conceive{4} of the spiritual pleasure {to be experienced} when one connects oneself to His Oneness, blessed be, since it is the root of all pleasures etc. {5}


"let the wise hear and increase wisdom"

Toldos Yaakov Yosef, Koretz 1780, 16c


Here only three of the {minimally} Ten planes of existence are discussed and explained, starting with life on planet Malchus. Malchus, incidentally the world that we all start off at, which -according to the Besht- offers little other than "pain, poverty and suffering and the like."

One could stay there if one so desires. Beshtian teachings are reserved for only those who wish to escape and believe it to be possible, for those who simply desire to know how its done.

Here the Besht discusses two escape routes, both heading in the same direction: upwards, AKA inward.

So, from Malchus, the place of endless useless suffering, one could find refuge in either faith (here code-named: Nezach and Hod) or pleasure (Yesod) {6}.

Faith can provide one with temporary relief. knowing that all that "pain, poverty and suffering and the like" - forever present in our hitherto Malchus existence- are only there temporarily for a specific reason, directed by an almighty, merciful and kind god, does sweeten the bitter pill of existence.

But if one persists and climbs higher, when one gets to a state of mind beyond yesterday and tomorrow, one could begin tapping into an alternate enjoyable universe, the Yesod/Pleasure zone. When one allows the magical energy of life to enter, one could find pleasures that are sure to wipe out any trace of discomfort. It is the pleasure of being in the now, beyond past/future, good/evil or any other concept. There never was any problem here in the now.


Footnotes:

1 This is also brought in the name of the Besht in DMA, prurim; Toldos, 86a, 170a; BPY, Pieterkov, (17a;) 56a and 116a where the Besht equates these two pillars as the "two thighs' of Z"A"; Zophnas Paaneach, Koretz 1782, 94d where Netzach and Hod become faith and Deveikus

2 see also Toldos, V'eschanon, 170a where the Besht defines a Zaddik as "one who has great pleasure in the service of god"; MDL,Brooklyn 1972 (Kehos), para. 179, "and the main thing is the pleasure {that one experiences} while doing {mitzves}.

3 also referred to, by the Besht {or the Toldos}, as "the organ of pleasure" see BPY 17a.

4 here only understanding is discussed, elsewhere it is also described as a practical path of arriving to the spiritual; spiritual pleasure experienced through the physical pleasure perceived by its five senses, see MDL paras. 20, 37, 70, and 107 (true, in para. 83 he does mention R' Yehuda Ha'Nossi who doesnt have pleasure even during sex, but that maybe more on the level of Moshe that is discussed in para. 232).

5 noteworthy is the Besht, quoted in Zophnas Pane'ach, Koretz 1782, 1c: "...in every physical pleasure, is (physically) pleasurable because it has a spiritual spark of celestial pleasure, as I have heard from my Master that the pleasure of sin -godforbid- is channeled through the mystery of the breaking {of the vessels} in it from the spark of a spiritual pleasure, and enough {said} with this." The Toldos (on his own, ZP 14d) has the following to say: "…that one should take pleasure in the pure by the impure pleasure of sin, which is amazing bliss, while it’s not one in the oneness of holiness, but rather in the husks {and yet} one experiences such amazing pleasure, how much more so one would {find} pleasure while doing good, especially when {done} in holiness etc. and through this one {the bad} becomes a seat for the other {the good} and it becomes one…"

6 here nothing is hinted to as to whether one has to work ones way up in the particular reverse order of the Sephiros or if it's possible to go from Malchus directly into any desired sphere.

"and this is the mystery of {the} ebb and flow {rotzoy v'shuv}, also known as gadlus and katnus ... and with every downfall one needs {to exercise} caution how to return and ascend that he should not remain {in katnus}. as i have heard from my Master that there are those who remained"

Toldos Yakov Yosef, Vayeiro, {finally have access again to the First Print} Koretz 1784 Edition, 17a


here is something universal: it matters not which culture etc. one comes from, all those who observed found, that life on our planet is always experienced on two different frequencies: darkness/light, happy/sad, life/death, masculine/feminine, yin/yang, day/night, high/low tide, and finally, the Beshtian {though the Ariz"l seems to have coined the terms} tags of Gadlus/Katnus, greatness/pettiness -or, great/small-mindedness.

an event happens in our lives, at times it could seem like the best thing just happened, while at other times this very same event seems to be doom itself. nothing externally changed, we did. we continuously do.

there is that famous story {even if it never happened it is still a great portrayal of the Beshtian spirit- so forgive me for mentioning an substantiated story} of the Besht who observes old man Cheikel the Water Carrier and realizes that while Cheikel leads a very tough financial existence, he still manages to see his life in very bright colors on a good day.

It leads the Besht to conclude that while one is totally helpless to change ones financial situation in one day, one does have the ability to view- whatever is going down on any particular day- in a positive way.

Cheikel's external existence has been decided a long time ago. {Rosh HaShoneh is when it got decided upon, in our story, but what are really the factors that play out on any Rosh Ha'shoneh. genes? brains? life-experience? deeds?}. Cheikel was to remain a hard-working water Carrier to the end of existence. but when Cheikel's in Moychin D'Gadlus, all this matters not. in Gadlus one hardly notices the heavy loads, one experiences tranquility and satisfaction just to be refreshingly alive. in Gadlus one knows that nothing else matters, as the experience of life is so great, that a coupla million more and a little lighter load would not make a dent in the experience of naked {stripped of attributes} life.


in our shtikel, the Besht accepts the fact that we sometimes view our existence as atrocious- and this is because we're in Katnus, contrary to popular belief that it is the attributes of life that make or break us- and this is totally acceptable as it is an inevitable part of life. the Besht, however, warns of the danger of getting all caught up in Katnus and the possibility of remaining there. he advises caution.

he neither mentions what the causes {of remaining in a life-long Katnus} are, nor what the cure might be.

i suggest that the danger may be in taking katnus seriously, in really buying into the idea that something is wrong. the cure: knowing that its just a passing phase, thus allowing oneself to break free with the natural turning of tides.

Anne Morrow Lindbergh {the wife of the famous aviator Charles Lindbergh} in her book "The Gift from the Sea" puts this concept into beautiful words. she writes the following about love:

When you love someone, you do not love him or her in exactly the same way from moment to moment. It is an impossibility. And yet this is exactly what most of us demand. We have so little faith in the ebb and flow of life, of love, of relationships. We leap at the flow of the tide and resist in terror its ebb. We are afraid it will never return.

We insist on permanency, on continuity, when the only continuity possible is in growth, in freedom, in the sense that dancers are free, barely touching as they pass but partners in the same pattern.

The only real security in a relationship lies neither in looking back, not forward in dread or anticipation, but living in the present relationship and accepting as it is now.

Dear Mugbal,

{for whatever reason, the system wouldnt allow me to post as a comment, so im putting it here as a post}

Thanks for the comments.

You are talking about Hishtadlus and “being at the right place at the right time”- as if they were one and the same thing.

There are {at least} 3 steps here:

1) those who do not believe that god has any interest in what we do; they include many factions, but what they have in common is that they adhere to the position that god does not meddle into human affairs on a personal level.

2) the early believer position: that god does very much care about what happens to us, and that the world is actually run on spiritual credit/debt system- where the good get rewarded with material good in return for their services to god. In this view, man acts out of free will- and therefore- when he chooses bad, he gets punished in this world and the next {aside for a chosen few who are all evil who get to live it up in this world as it is their last}. When man chooses to be good he gets rewarded by material prosperity {unless in some cases, where they are given pain in this world for their own benefit in the other}.

This group would include the Rambam, Rashi etc. etc.

This is where ‘hightlus’ comes into the picture: if god runs this world and I believe that- why do I have to tie my camle? Why do I have to do a thing other than good deeds and other merit-gathering acts?

Histadlus introduced the concept that although this world is run by god, he helps only those who help themselves. We only have to do histadlus, so that he wants to help us- but ultimately its all up to him.


3) Hasgocheh Protis is the chassidic contribution to Judaism: the idea that god is in charge of every move of every being and thing. That our thoughts, speech and deed are all by divine design. That we were in it together with god {a literal approach to “naaseh shutfoy shel HKB”H…}, and that we each could not be healthy without the other. they explained that this world and us are both equally a part of the one living god. We all make it to the finish line {as the “Dorshei Reshimes hoyu oymrim kulom yeish lohem chelek le‘oylom haboh}: the question is limited to how quickly and whether we enjoy the journey.

This means that its not our fault- we sure did not create the mess we were placed in; that the world was coming from a {pre-human} very dark place, and that slowly we, humans partners of God, are doing the job of cleaning up this mess.

(It goes without saying that on the higher planes {from Bineh upward, or rather, inward} God {that includes us} is already ok, but remains for us to do the work of bring down {or out} this same bliss into our realm- Malchus-ville).

Instead of god rewarding and punishing, he was forever on our side, only, that there is a system {to change the system, we would have to start over again- as god in Taanis offers Reb Elozer “do you want me to distroy the world and rebuild it {again} and maybe you will be born {again} under conditions where you have wealth?“} in place- where by the nature of things, evil brings more darkness and good dispels some of it; when we do certain things or go to certain spiritual heights, we bring light into our being which illuminates our existence which includes ex amount of divine particles. As darkness is finite and light infinite, light is sure to win- this too pertains to us.

More specifically, any problem or inconvenience in our lives, is only a symptom of our general inner reality. The real issues are happening within our psychic subconscious mind. A little bit of progress clears up a whole lot of symptoms {which is the only thing that we stupidly care about}; while if we work on the symptoms, on a purely cosmetic level, while we may {after much toil and struggle} solve one symptom- there will always be another symptom, another problem to take its place needs our urgent attention. Curing a symptom does not result in an over-all better quality of life. I know of many who spent a whole life time conquering and making progress on a cosmetic level without improving anything at all- other than looking good {for themselves, what they perceived as god and society} on a most shallow external cosmetic level.

So to answer your question: there is a divine reality going on here- though there is no proof whatsoever for any of this {or the existence of god, for that matter}, you can tune into your higher self and experience this divine reality for yourself.

The choice is ours.


We can either tune in and make progress on a real level or disregard it as non-sense and go on working on the symptoms {that, as your own experience will be able to tell you, only multiply}.

Please understand that this not only in relation to wealth: this is noygeya to every level of existence. How do we deal with our psychological well-being? Etc.

Do we attack our short-comings, check in to AA, and die trying- or- make peace with ourselves/god {realizing that the holy and the profane within are equally divine} and enjoy the journey.

Decision Making

“for I have heard from my Master in the name of Nachmanides, who commanded his son, that if you are in doubt about a certain Mitzveh (not) {how} to perform it, when there are {opposing} ways to lean, here or there, or if you have a doubt {on} whether something is a Mitzveh or not, {i.e.} whether to do it {this particular Mitzveh in-doubt} or abstain {from doing it}. Then you shall see {to it}, before anything {else}, to remove from this matter your own enjoyment or honor, and then (see to point here and there) {think about it again} and then god will let you know the truth and you shall walk securely. And the words of the wise are charm”

BPY, Pietrkov 1884, 18b

One plausible understanding of these words can be as follows; when a person is in doubt about how to perform a mitzvah because he is going through the traditional approach to searching for the way to serve G-d I.e. through analysis of texts containing interpretation and application of the Torah laws and he is uncertain if he has reached the correct understanding, then there is a solution. The solution is not to simply to read the commentary again and again rather first you must remove all ulterior motives from you mind and heart and then read the commentary again and G-d will let you know the truth.
What this means is, either that the ulterior motives are in essence a hindrance to correct understanding because they can corrupt the straight thinking patterns or another possibility is that, the doubts are not coming directly from the selfish motives rather they are being given to you as a message from G-d to get rid of the selfish motivations. In other words, you must ask yourself why isn’t this clear to me? Maybe this is a message from G-d to correct my motivation? Now, once the motivation is pure then the correct understanding will enter your mind.

There is more to it, however: the Toldos in another version of our piece, applies this technique to not only “things of heaven” but even to business and everyday’s life activity.

“and guard {remember?} this principle as it is extremely significant and of great benefit to all needs of heaven and also to his own needs”

Toldos Eikev 4

So, a more general approach would be needed if we are to understand what the Besht is trying to tell us:

All of us are well acquainted with the trials and hardships of decision making. When we are in doubt, we tend to run in an endless circle of unproductive thoughts- leading one way this moment- while a moment later the exact opposite seems to be just the thing.

The reason why we have doubt in the first place- maybe either a lack of confidence in ourself and god who leads us, or because both options seem to be equally good and valid.

Either way, the Besht advises us to tend to this problem from our higher self- a place from where all is clear and simple.

In order for us to reach this plane- we need to first remove all of our petty motivations of “enjoyment and honor,” i.e. bring our subconscious motives out into the open field of conscious thought. Then and only then can we get a clear picture of what we have at hand. {removing our petty motivations, now meaning, exposing them}.

Once we reach this state of consciousness: decision making is quick {shouldn’t take more than a moment}: think again- you will know.

We always know what is best for us. If you don’t believe me simply ask the Besht.

The Zaddik's Function

“and from my Master I have heard, that Shevil is a channel and path#(1) of Shefa {the divine flow of abundance}, and this what {the Talmud#(2), says that} he {God} said “{the whole entire world is sustained} in {through} the channel of Channineh my son,” and the words of the wise a charm.”

Toldos, BPY, Pietrkov, 1884, 14a#(3)

There doesn’t seem to be anything new here, a simple reading of the mentioned Talmudic text tells us just as much:

“the whole world is sustained in their {the Zaddikim’s} merit, while they –even in their own merit- do not get sustained. As Rebbi Yehuda in the name of Rav said … each and every day an echo {Bas Kol#(4)} cries out of Mount Horeb and says: the whole world is sustained because {in the merit of- or, as the Besht just translated, “through the Channel”} of Chanina#(5) my son, while Chanina my son is satisfied with a Kav of carob from Friday evening to Friday evening”.

So, other than the cute re-interpretation of “B’Shevil,” which is not original of the Besht#(6), what is new here?

Perhaps, the Besht’s contribution is mentioned elsewhere in BPY: “that he {Reb Chanineh} created a channel and path to channel {the divine flow} to the whole world#(7)”. That it is not an automatic function of the Zaddik, but, rather, an opportunity and possibility for the Zaddik to become even more divine. The Zaddik would still need to consciously work on creating the channels, from himself to the people, for the divine flow reaching him#(8).

Or, perhaps, the Besht’s contribution is contained in a version brought in Avoydas Yisroel of the Maggid of Kozhnitz (likutim): “and he {Reb Chanineh} {is} like a path and channel that is not interested in its own benefit, but is satisfied with little”. This would, ultimately, mean that to the extent that we do not intend our own advancement, we actually are a channel to the divine flow#(8).

But how are we to understand this function of the Zaddik? How does it work?

Here is a possible explanation, in the great Beshtian spirit: There is an abundance of prosperity in the real world, that when the balance is right and the channels open, it materializes in our reality as well. As with everything else, according to the Besht, what is true cosmically is also true on a human level, general and individual.

If we were to think of human kind and its hierarchy as one body {which Kabbala already assures us that we are}, the Zaddik would be the head or the heart, a vital organ of life. While the ordinary person would probably be represented by a tiny molecule located in mankind’s leg. For our survival, we require a healthy balance and flow of blood which carry its nutrients. Being far from the life source, we depend not only on our own health and well being, but also on the health of all arteries etc. stretching across great distances. If the channels block up, it would be only a matter of time before that molecule disappears. But how would a tiny insignificant molecule ensure the well-being of the whole body? The good news is that molecules do not have to worry about it, its connection to the heart and mind is being maintained by higher-ups in the body hierarchy, the Zaddik.

It is remarkable, but not surprising, that in first generation Chassidism- there are no Zaddik commercials#(10), as it is literature written by the Zaddik for the Zaddik. Here the Zaddik serves his function of bringing divine abundance down to earth whether the masses are aware of it or not. Nor does the Zaddik require anything in return. The important issue is that the Zaddik knows and understands his own work.



Notes:
#(1) Al Derech “וּמְטַהֵר בַּשְּׁבִיל” Mishneh, Tehares, 5;1 where “shevil” is used to denote a path.
# (2) Beroches 17b,
# (3) Also mentioned in BPY, Vayechi, 160b; in the name of the Magid, Likutim Yekorim, Jerus. Ed., 118;
# (4) See Tosefos, Sanhedrin 11a, D”H Bas Kol
# (5) Ben Dosa, a mid-first century Tanneh. The question is: why would Rav, a late second century Amoyreh, talk about the Bas Kol naming Rav Chanineh as a current event? See, Reb Zudek HaKohen, Pri Zaddik, Chanukkeh 14, who claims that in every generation there is a “Reb Chanineh” {the criteria being, in a true Izbice fashion, one who fully understands that the universe owes him nothing and that all is by the grace of god alone- ‘Chanineh’ also translates as ‘grace’} who has the soul of Moses our Master.
# (6)Brought by Reb Chaim Vilozhiner, Ruach Chaim, 1:3 in the name of the ShaLoH {on my online version: Parshas V’yeyshev, Mikeytz, Vayigash, Torah Ohr, 7- I hope the address works}; Ben Yehoy’yoda, Taanis, 24a in the name of the Rishonim.
# (7) Toldos, ZP, Terumeh 94a; Toldos, Tzav, 85d.
# (8) See also, the Maggid, Likutim Yekorim, Jerusalem 1974, fol. 118 where Reb Chanineh, when stuck in a rain storm, since he is in real pain, cannot continue channeling the flow to the people. Reb Chanineh, therefore, for the people’s sake, prays and the rain ends.
# (9) Brought in its original form in BPY {14a} in the name of the Alshech HaKudesh and {160b} the Yad Yosef {?}: that the reason that the Zaddik is capable of channeling the flow is because “he is satisfied with a Kav of carobs.”
# (10) It is only in the third generation Chassidim and onward, post the Tanyeh’s creation of the perminant “Beinuni,” that “bitul” of the laymen to the Zaddik is required in order for the flow, stemming from the Zaddik’s work, to reach him. {the lack of sources is intentional, probably, out of respect of the good intention that inspired such thought-}. Although, the idea that the “people of form” {Anshei HaChomer} provide money to the Zaddik, while he {belonging to the “people of potential,” the Anshei HaZureh} provides them with wisdom- is mentioned in early Chassidic Litrature, see Toldos, Bereishis, Jerusalem 1973, 31b {sorry, I do not have access to the FP version, at the moment} and Ki Siesoh 3 {making use of our very own Talmudic text “the Torah-Scholars and Zaddikim should not say {i.e. think} that there is no need for the masses, as they are the supporters of torah {study} and many mitzves are done by them {or, through them…}, and surely the masses should not think that there is no need for the torah scholars or to feel greater than them since they {the Scholars} are sustained by them {the masses}; for it is not so, on the contrary, as ChaZaL say “the whole world is sustained through Chanineh my son vechulu”- if so, every one is only a half, and {only} through both together, the material and spiritual, {and this is true} on a general and individual level, one complete man emerges. And then the Evil Inclination becomes the Good Inclination {as they are now united in their cause to supply one another with much needed goods}.”

A Cry to Individualism

“For since one lives not naturally but beyond nature, God too behaves with him {in a} beyond nature {style} …And everyone has to live {(lehisnaheg)} according to their level {of faith and understanding}. Which is not the case, {with} he who grabs a level which is not his {meaning one who tries to live according to ones ideals and not according to his level in real life} this {his ideal} and that {the level that he could actually achieve} will not conserve in his hands. And this is what they said {Ber. 35b} “many did as Rabbi Shimon Bar Yochai {who refused to work for a living} and did not succeed,” i.e. that they were not on this level {of faith that all is in the hands of god}, but only acted like Rabbi Shimon Bar Yochai {and refused to work}(1) , {that} they saw him {Rashbi} on this level {and only wanted to copy him}, that is why they did not succeed (2), and so I have heard from my Master this idea, and the words of the wise are a charm”
Toldos, BPY, Pietrkov 1884, 9b
“and this is a great principle, with all three pillar of the universe, i.e. Torah, Good-deeds and active kindness, that one should not enter beyond his level- as this is a cause to its complete termination”
Toldos, Mishpotim
Though already praised in Talmud (3), Individualism, may arguably be, a Chassidic milestone (4).
“And he should think that he is from Sons {or, Masters} of the Upper World, and they {as he goes on to explain: people of this world} should not be respe cted {or, taken into account} in his eyes- all those people who live in This World. For this whole world {in its} entirety is as a {lone} mustard seed compared to the Upper World. [N”A {Nusach Acher}, And it shouldn’t matter to him {the seeker, to whom these words are addressed} whether they {the people who live in This World} praise (him) or condone him; for they are flesh and blood, dust and ashes, decomposing {or, horribly-smelling} seed{s}, maggot{s} and worm{s}. and so it shall]. And it shall be equal in his eyes, whether They love him or hate him, for their love and hate is nothing”
Maggid, Likutim Yekorim, Jerusalem 1981, 36 – from there it seems to have made it into the Zavoas Ha’Rivosh, 6.
Here we find a call for extreme individualism, even a word of truth about state of the maddening crowd, the non-individuals.
“for their love and hate is nothing,” on a simple level, the Maggid tells the Sons of the World to come, not to pay attention to public opinion- as they are just unreasonable puppets of god almighty, who have no power or say of their own. i.e., their thoughts or opinions are irrelevant to the seeker. They, the herd, by definition do not know themselves (5)- their opinions and reactions to the extraordinary is highly predictable: it sure is to be met with great cynicism and curiosity {if not outright chastisement and/or disapproval} which can only have a discouraging effect. “Ehr sogt nor nuch vus der oylem sugt”- as nothing he speaks comes from his inner being.
If one is set on becoming completely divine and free, one must first learn to tune out the masses. Not to, is to resign to a life of mediocrity, slavery and unhappiness- a life of idol worship (6).
The Nusach Acher, however, goes a step further by declaring the masses as vermin {in that many words}, and thus brings new meaning to “for their love and hate is nothing.”
“also their love is nothing, for it is not real love, as each one only mean the good and pleasure of themselves, and everything is flattery {with the hopes of getting flattered} while each one is jealous of the other… to them the main thing is love and friendship… but they don’t get to it, as they have not real love at all (7)”
It is a also a complete necessity considering that “he who fasts from shabbes to shabbes, and at the end {of} the last day, it fell to him a twisted thought {Pneeyeh} caused by the praise of people” creates an unhappy state of affairs (8) angering even one’s Yetzer Tov, since one has thus forfeited “all the good {that was} awaiting him {as a reward for} his fasting and for naught is his toil” {MDL, 196 (9)}
Reb Nachmen takes it to a whole new level:
“”One was Abraham” {Ezekiel 33;24}, meaning that Abraham served the lord only by being unique; that he thought in his mind {i.e. lived as if} that he is entirely alone in this world … And so too, anyone who wants to enter into the service of the lord- will not be able to enter unless it is through this realm {meaning} that he will think that there is no one in {this} world- only he himself alone and individual. And one should not look at anyone {who is} holding him back, like one’s father and mother, or one’s in-laws, wife or children and the like, or the other obstructions coming from other people, who taunt (and) discourage and hinder {one} to his service, blessed be {He}. And one needs to not care, and not look at them at all, but rather {one should be} in the realm of “Alone was Abraham,” {i.e., to live} as if one is alone in this world (10).”
Here Reb Nachman’s ONLY condition to hooking up with the lord, is active disregard for current social opinions, criticisms, norms, morals and values. Also remarkable, is the detailed list that pretty much includes EVERYONE: saying yes to God, requires saying no to the world (11).
It should be mentioned, that the Toldos’ take on this Beshtian teaching- is that one should get to know themselves: “and if you will ask how would a person himself know his own level, if he possesses this faith or not… {he answers by giving} a great principle to man himself that he should know his own essence (12)” and all his motivations and desires will come from within his own center. Getting confused with outside ideals, motivations and influences, is an impossibility to the inward-focused individual.
PS: please note that the Besht sees no problem with living beyond nature, against all the rules, given that it’s real.

NOTES:
(1) “and not from the heart” Toldos, Vayishlach, 29d
(2) “and by this he remains a boldy {kerach…} from here and here, for his own level he had lost while the level of the others {he worked so hard for} he did not attain” Toldos, Metzoyreh, 94a
(3) The Talmud tells us that when Abraham was thrown into the furnace- Angle Gabriel was about to come to his aide, when god told him “I am unique {Yochid} in my world, and he {Abraham} is unique in his world, it is appropriate for a unique {god} to save a unique {individual} {B. Pesochim, 118a}

(4) (agav, Reb Chaim Vilozhiner {NH, A:8} pretty much offers the same gedank. But they seem to differ one major point: what is the criteria of those allowed and encouraged {with promised success} to practice Bitachon to the point of not doing anything for parnosseh, Reb Shimon Bar Yochai style.
Typically, according to Reb Chaim, it would depend on how much one could learn and serve god; if one could occupy themselves with torah and prayer all day to the point of having no time to work- they need not bother working- as God himself shall provide.
While, naturally, all this matters not to the Besht. It is a question of faith not of ability. If one truly believes that god provides and that his working does not make it any easier for the almighty, than one has the right to live accordingly- (regardless of what the ordinaries have to say about the matter).)

(5) ({see Talmud, B. Ber. 23a defines the wise as those who when they sin, they bring a sacrifice before god and repent. While the fools are defined as those “who sin, then bring a sacrifice, but do not know if it is on {their} good {deeds} that they bring {their penitential sacrifice} or on their evil {deeds}. The Talmud quotes god as saying: “between good and evil they cannot differentiate, and they {have the nerve to} bring a sacrifice before me”.})

(6) “V’sartem, v’avadetem”- means to the Besht: “immediately, as soon as one deters from cleaving his thought to The Blessed Name- “you shall worship other gods” he is {to be} considered an idol worship” In Degel MA, Kedoyshim, D”H Al Tifnu. We are always in service of one side of us.
(7) Chayeh Maharan, Avoydas HaShem, 27
(8) “this fast goes to the Husks” –Likutim Yekorim, Jerusalem 1974, fol. 188
(9) Fragment, printed after R’ Nosson’s introduction to R’ Nachman’s Likutei Maharan, 2nd vol.
(10) Kirkegaard was about to say as much a few decades later- once again, we beat them to the chase. Also, see Sichat Haran, 1, where the religious experience is an extremely personal and individual occurrence. The Site of Mount Sinai becomes an even more extreme miraculous event- as Reb Nachman advises us that god is no longer attainable en mass.
(11) BPY, 10a

Ne Ganvah, Ne Phasta

“I have heard in the name of my Master, {the} explanation of the Midrash “I wish they {would have} abandoned me, and my teachings {they would have} kept”, a humorous style explanation: that “a thief at {the entrance of} the breach, calls upon the merciful one {for help} (1)”.
And this is what {the Talmud says that god} says: “I wish they abandond me” that they would not call upon me and not steal, and then “my teachings they have kept”- and it is easy to understand”
Toldos, BPY, Pietrkov 1884, 2a
Prayer is good- right? Well, not really. Not always.
As an introduction, I’d like to present Reb Nachman on prayer- which gives us a glance into the life of a healthy prayer:
“…this is the realm of prayer, that he {the prayer} believes in god, that god is good {effective} to all things, whether {it is} health, wealth or any other thing. When one believes this, surely his main occupation would be to get to god- and he would not run after “many strategies.” For he who does not believe in the {power of the} holy one blessed be he, must occupy {himself} with “many strategies”… and through prayer {one} achieves complete peace … that the compassion of god should extend to all creatures {!!!}, and all creatures will have compassion one on another, and there will be peace amongst themselves- as it says {Isaiah 11:6-9} “the wolf also shall dwell with the lamb, the leopard shall lie down with the young goat… they shall not hurt nor destroy” … how does one achieve {the state} of prayer? Through peace of the home {shalom bayit}, {i.e.} that there should be peace in his essence {Atzomov- bones or essence} between body and soul”
Likutei Moharan, I, 14, 11
So, prayer –when done right- is intend to lead one from the many {strategies, worries and plans}- to the one {oneness, the cure to all ailments and lack}, and ultimately {eventually} a world of complete peace, compassion and love (2). This is true on the individual {now} and on a more general {moshiach kloli} level.
This is the Tzaddik’s kind of prayer, an experience of where the individual transforms and transcends himself. It is the complete surrender of the individual and his wills to his higher self. This requires going to a place so deep within one’s psyche- a place where there is no desire other than surrender to oneness.
Not so is our thief’s prayer. Though both, the tzaddik and the ganev, pray- the quality and experience is completely different, with entirely different results. Our little thief is praying with the hopes of appeasing god, with the intention of manipulating god into making him a better and more successful thief. Our thief is experiencing the complete opposite of surrender. There is nothing common about the transcendental experience of prayer, it follows that man cannot remain common and completely surrender at the same time.
It is a question of faith. The Zaddik finds it easy to surrender, because he fully believes that all answers are within. Why would the Zaddik steal when he could easily ask god for money? If the thief really believed that god could help, he’d stop stealing and working so hard- and allow god to work the miracles. Obviously, our thief is mostly stuck in his own world with its weight on his shoulders; he simply cannot even comprehend the concept of surrender. Prayer is simply a tool, to the thief, to be used only in order to achieve greater booty. It is using good to achieve the bad {those who have been victims of theft- sure would agree to these temporary labels}, the one to acquire many. Instead of unifying heaven with earth, soul with body, inner light with outer deed- instead of revealing the divine he further hides him.
Should the common thief continue to pray?
“They bark as dogs: Give! Give!” is how the Zohar describes the common man’s prayer even on the high holy days. I personally could do without the canine bark, could the world?
In the pre-evolved, turbulent and pre-examined common mind, everything gives rise to its opposite. Sin {and its disconnected experience} inspires prayer. Prayer {which has a rather infantile effect on the common psyche}, quickly turns to sin {their only mode of expression to balance that unbearable infantile state of powerlessness}.
So, what do we do if we find ourselves stuck in that vicious cycle of the holy and the profane?
The Besht advises us, that in these cases, we should cease all positive activity. One only needs to cease the good and the bad will disappear too (3). What we need is reflection, at this point, not prayer.
Maimonides claims that there is a Biblical obligation for one pray to god when in danger (4). Our thief sure fits the criteria: so, is the Besht seriously suggesting that our thief better his life by abandoning prayer? Well, that depends on how seriously you want to take the Besht’s joke (5).
Either way, {whether we prefer our thief silent or praying}, the spirit of the concept {that even a good deed with the wrong intention could create havoc} is well documented in Chassidism. In the words of the Besht himself:
“there is another great one principle: that one should connect himself, {connection} meaning the inner meaning of Torah and the commandments, to connect his psyche and soul to the root of Torah and the commandments that he is doing (6)- for if he does not {do them via connection with its root}, he creates –god forbid- {the} pruning and separation in the shoots {“kitzutz u’pirud b’netioys”} (7), as I have received from my Master”
Toldos, BPY, Pietrkov 1884, 41a
“this is the mystery of “ChaShMaL” {that one} needs to be silent {“ChaSh”} until he cicumcizes {“Mal”} and cuts off the Husks, and {only} then should he speak”
Toldos, BPY, Pietrkov 1884, 29c (8).
“that he should not speak {words of} torah and prayer with a “Pniyeh Chitzoynis” because from this the Husks are created and (it) {they} cloth {themselves} with the wicked {who} revenge him, as I have heard –something close- from my Master”
BPY, 21b

But, than again- there is Reb Nachman’s advise: “you occupy yourself with Judaism; the good will remain, and the bad will disappear on its own (9).”
{Here would have been a great cut-off point, but our shtikel continues:}
“more he {the Besht} explained: that {the purpose of} knowledge is to not know {i.e. to transcend knowledge}. However, there are two paths to not knowing: one, is instant, {i.e.} that he does not enter to research and know since {ultimately} nothing could be known. {the} second {path}, that he researches and seeks {knowledge} to the point of knowing that it is impossible to know.
The difference between this one and that one:
Two wanted to {get to} know the king. One went into all the {accessible} chambers of the king, and derived pleasure from the treasures and chambers of the king, and then he cannot get to know the king.
The second {visitor} said, that since it is impossible {to get} to know to know the king- so he does not enter at all into the king’s chambers {so that} he does not know the king, immediately.
And now we understand, surely with both {of these examples}- “they have left me”{i.e.} knowing me, since it is impossible. However, {god says} “I wish they would have left me through research and knowledge” {only after} “they observed my Torah” {i.e. studied, challenged and knew}
And the words of the wise, a charm”
Toldos, BPY, Pietrkov 1884, 2a (10).
God can never be known. God can only be experienced. Experience can only happen once the mind is dropped. So, once the mind is dropped it shouldn’t really matter what kind of a mind was abandoned. Not so, says the Besht.
There are tremendous advantages to developing our mind. True, our mind shall never see the king- but that does not mean that we have to return to confines of our little hut. The smarter one leaves his mind to wander in the treasures and chambers of the king where he indulges in all pleasures known to mind.
In our teaching, the cultivated mind is of great benefit, as it can appreciate, conceive and grasp, and thus enjoy, god’s treasures {i.e. our world} so much more. And after all, what is more important in a Beshtian universe than real pleasure?!
Interesting is the Degel’s take on this Beshtian teaching is that one should understand “not that he should have only faith. (11)”



Notes:
(1) {Ein Yaakov, missing in the standard versions of Ber. 63a}
(2) {the love part is discussed in Likutei Moharan, I, 33;5}
(3) {as we will get to see, hopefully- sometime soon, the Besht prefers the opposite: using the bad to accomplish the good, namely “Aveirah Lishmoh,” sinning for heavon’s sake. The Besht prefers one who steals in order to be able to pray, than one who prays in order to be able to steal.}

(4) I do not have a copy handed. I am also not sure if there is a ruling on the subject in Rabbi J. Karo’s Shulchan Aruch.
(5) As it is recorded to have been said “al pi halotzeh”. Although, I would {personally} fail to see the humor in it, if the Besht would seriously advise him to stop praying. There are, however, solid reasons to believe that it is just a joke {the humor being that his prayer enables him to steal- people find that funny you know}, as we find the Besht and the maggid advising us never to abandon a good deed for fear of lack of intention:
“for I have heard from my Master … that the beginnings of torah {study} and {observing} commandments should be with the Evil Inclination {i.e.} not for Her Sake. This way the Evil Inclination will not try to stop him and he shall be able to complete {the study or deed} for Her Sake”
Toldos, Vayishlach, fol. 10
“I have heard from my Master … “for there is no-one righteous on esarth who will do good and not sin {Kohelet 7;20}” he means to say that there will not be any of that good deed that he will do without a deterrence and sin, {as} it is impossible. And he {the Besht} explained that when one does good without any bad, the Evil Inclination starts fighting him {and makes it impossible to get it done at all}, not so when the Evil Inclination observes that {within the good} there is a combination {that includes a} portion of the Evil Inclination {i.e. evil}, he lets him be. And then he can complete the thing and he {will eventually?} get to do it for Her Sake”
Toldos chukkas 12
“this is a great principle, that when it comes to one to do some commandment, in one’s thoughts {i.e. he is thinking about doing something good}, one should not refrain from doing it for reasons of pride or for some distortion {“pniyeh”}- since surely through {action} “not for Her sake” he will come to {action} “for Her sake.” For even with a good deed {without the right intention}, one could create above {in the high heavens or one’s higher consciousness,} a good vessel.” –Maggid, MDL 190- another version appears in LY, 60- Though, these soutrces do not specifically discuss one who performs a mitzveh with an evil intention {the known Tosaphic “lekanter”- does our thief fit the description? Arguments could be made both ways}, the Maggid’s argument holds even the worst of intention: “for even with a good deed one could create above, a good vessel.” Or not?
Noteworthy: There are Chassidic concepts that are along the lines of clearification, and have no practical application. See for instance, Maggid, Likutim Yekorim {Jerusalem, 1974} 90, “he who speaks without thought is like he is masterbating” which threw the LY editor into a rant about how masturbation is really worse… see also fol. 81 “seperates the union” and fol. 107 “the maid-servant who inherits her mistresss” which {to me} sound more severe than masturbation.
Also: the question only arises with the Besht {with his absolute insistence on inner pure and good intentions}. The Halachic ruling regarding this question is simple: do the mitzveh {or go to hell}, which would be the last word on the matter in all organized ultra-orthodox religious circles {including contemporary Chassidism. Historically speaking, the first Chassidim seem to have cared for little other than pure intention, Misnagdic literature overflows with accusations against the Chassidim who {who were perceived, or actually} would regularly forgo doing mitzvos for fear that their intention is not pure enough- see: Reb Chaim Vilozhiner, Nefesh Ha’Chaim, I:22, II:1 {briefly}, III:3, Polemic {printed between Gates II and III}:4, 5, 7.
M’Inyan L’inyan vechulu, in Imrei Pinchos {Reb Pinchesel Koritzer, 5th gate, 12}, we find “in the name of the Master {RP}: it is better to go unfilled {“Botel”} than to learn from a rabbi {who is} wicked.” The editor {of AP} wants to back it up by Maimonides {mishneh torah, laws of study of torah, beginning of ch. 4}, but this is not the case as Maimonides is talking about “bitul toyreh” b’eichus {to forgo the teachings of an unfit master, though he is the best out there and “the whole nation needs him”}.
You decide.
(6) In a more abstract form:
“the righteous makes use of the Wicked’s traits with the holiness of “for His sake,” and through this the left streak {Judgment, unrevealed good} is defeated in the right streak, {i.e.} in the realm of Love and Kindness. And all the ten {spheres or Sephirot}, which are the Three Heads as is known, are included in One, {i.e.} the love of kindness- for Love is {the same numerical value, as} One.
However, the wicked do the {exact} opposite: they take the Right Streak {meaning} the trait of kindness, {and cause it} to be defeated in {the darkness} of the left- by using wickedness and thoughts of fornication whose source is from the real of kindness {Chesed}, as I have heard from my Master”
Toldos, BPY, Pietrkov 1884, 25b

(7) For a milder take on “the pruning of the shoots,” see MDL, 12, where the separation created, seems to be, mostly, just another missed opportunity.
(8) It is quoted in Besht al HaToreh {Amud HaTefillah, 75}. However, in BPY- it is not quite so clear that this is from the Besht. It may very well be by the Toldos {not in the name of the Besht}.

(9) Chayey Maharan, Avoydas HaShem, 4.
(10) See also a shorter version of our shtikel in Likutim Yekorim {ed. Jerus. Fol. 99, although it is not mentioned in the name of the Besht, we have no reason to doubt the Toldos. The absence of exact details as to who said what is a quite common occurrence in the writings of the Maggid and his disciples {and it only gets more confusing from there on}. In true Chassidic spirit, if its good- who cares who said it.
(11) In Besht Al HaToreh, Amud HaTefileh, 160- footnote 156 quoting the Degel Machneh Efraim, Lech, on the verse “v’loy yikorei shimchoh.”

What's up with "Saylu"?

Moydeh Ani Lefunechu vechulu She'Hechzartu Be Nishmusi B'Chemlu Rabu Eminusaychu Saylu

That's how my mom taught it to me. For years now, I have been looking for any source for ending "Moydeh Ani" with "Saylu"- to the point that I have begun doubting whether "Saylu" was my own finishing touch.

As I was re-runing the Munkatcher Rebbe's plea to Yidden in America- I noticed that that's how they said it in Munkatch {4:35/9:14)!



So, who is this "Saylu"? and, What's she doing at the end of Moydeh Aani?

Do a Mitzveh; Take a Bath

“I think that I have heard from my Master the explanation of “{where} heaven and earth kiss” to connect and attach the physical deed with the spiritual vechulu. {It} is in the same spirit (al derech) that I have heard from him, or in his name, {the explanation of the verse Ecclesiastes 9:10} “Whatsoever thy hand findeth to do, do it with thy might” that as {one} connects the physical deed with the spiritual, [through this] one achieves the union of KB”H {Tiferes} vechulu {and His Shechina, Malchus}. And the words of the wise are a charm, may the wise hear {this teaching} and increase learning {Proverbs 1:5}, and understand {what is really said here}.”

Toldos, Lech Lecho, 16c

“…this is Hillel the Elder, {who, once?} when he was saying goodby to his disciples, was walking (and was walking) with them.
His disciples said to him, “Rebbe, where are you going?
He said to them, “to do a Mitzveh”
They said to him, what Mitzveh?
He said to them, “I’m going to the bathhouse {to have a bath}”
They said to him, “is this {taking a bath} a mitzveh?”
He said to them, “yes {taking a bath is a mitzvah}, if those statues of kings that {they} place in theaters and circuses- he who is appointed on them, he scrubs and washes {the statues}, and they {the state} still pay him for it, and not only that, but he {also gets to} grow up with the great people {of} the kingdom- I who was created in the image and likeness, as it says “for in the image of god, he created man”, how much more so”

VaYikroh Raboh, 33, 4?

When one realizes oneself as the divine image animated, one notices how even taking a bath is of great service to the kingdom. As we see, this is a very ancient concept which appears in various forms in Talmud and Midrash, mostly from the schools of Hillel, R’ Akiveh etc., who seem to be doing away with the duality of body and soul. It all become one great cause. The gemoreh commenting on Hillel’s refraining from putting away the best meal for Shabbes, “for he had a different measure {of values} for all his deeds were for the sake of heaven” {Beitzeh 22?}.
The Besht resurrected this concept. In our text it appears in the following form: the intention of all mitzves is {as we say in prayer “le’yacheid kudeshoh BerichHu U’Shechintei”} to connect the higher and lower worlds {once again, this to the Besht all takes place in our psyche}. Now, this could be done with any material deed- Mitzveh or not!
We can accomplish {the unity} with taking a bath (or a shit, forgive me) just as much as we can with a mitzvah! Given that it is done with the right intention.
Instead of freaking out because you are being late for Mincheh, do the Yichud right there:
Know that what “you” are and do is Divine!

Its not her; Its you!

“I have heard from my Master ZLH”H, that the Nefesh, Ruach and Neshomeh of Adam {in the Kabbalistic tradition, the Primordial man} got reincarnated in the Seven {lower} Sephirot. The Nefesh {gets incarnated as} are ones servants and animals; and if he defiles his Nefesh, meaning action, he causes himself pain from his servants and animals. And the Speaking Ruach is speech; and if he defiled {his speech} with gossip and the like, this speech {these words} become the people who cause him grief and speak {bad} about him.
And it is known, that Speech is {also} known as Sex; and this is what the Sages, of blessed memory, {Kesubes 13a referring to a woman having sex, said} “they saw her speaking vechulu {Mei Medaberes, Lihsneh Maalyeh nokat}” so that his wife is {his} Ruach, {and as with those effected by his Nefesh} so too “{if} he merits, she {his wife} becomes of help; and if not, she {becomes} against him “ {Yevomes 63a}.
The Neshome resides in the mind, {and} it is from this {the Neshomeh} that the drop of semen {gets created} which are his children. And if one defiles within thought of mind {Neshomeh}, he causes himself suffering from his children.
And from all the Sephiros {one} could raise {his parts of his} Nefesh, Ruach and Neshomeh. Not so in the Seventh Sphere {Sephira}, which is {the Sephira of} Malchus, and from there {Malchus} feed the Husk of Noga; {from there} it is hard for one to raise The Nefesh, Ruach and Neshomeh belonging to him.
The principle that we learn {from the preceding schmooze is} that people who hate one, have come about through the defilement of his {own} speech. Therefore, one is obligated to raise and mend them through words of prayer, i.e. to pray for them to come back and to be mended, as is stated in the Talmud Beroches {10a} {concerning a conversation} of Rebbe Meir and his wife Beruryeh “may Sin come to an end” and not “may the sinners come to an end.”
And if one does not do like this {pray for the spiritual wellbeing of the people who hate him}, but pushes them away, {he this is what causes them to} become more material and coarse and they also hate him more. And this what our Sages OBM {Ber. Shom} said {referring to spiritually punishing people who make one suffer} “also punishment TO the Zaddik is not good” for it is the Ruach of the Zaddik himself that generates the people who hate him. And one needs to restore and to raise them in his prayers. And through prayer, the thing {judgment} gets sweetened in its root, and he takes out {from his enemies} his Ruach and what {ever evil} is left within them disintegrates by itself vechulu. And this is the thing {inyon} of Moses our Master, peace upon him, who was a Sheppard of sheep and then he gave them the Torah and they {the former sheep} became his disciples vechulu and the words of the wise are charm”.
Toldos, Lech Lecho, 15a
So the process of A”K takes place within each and every one of us, as with all other Lurian Kabbalistic symbols- according to the Besht.
The Besht understand this process to work as follows; whatever man defiles needs mending. The opportunity to mend, repair and fix one’s own soul- comes up every time anything emotion-provoking comes up in our lives.
If one experiences hate from another- its opportunity to face reality. Now I can do the usual “how dare he” “how could he” “why me” routine, which leads nowhere but to more hate. Or can take advantage of this opportunity to solve matters far greater than the petty hate.
The Besht teaches us that everything, Hate included, must be generated in a higher world in order to show face here, in our lives. So, if someone hates me, spends his time trying to hurt me. Where does this hate come from? The clue to the answer to this question resides in another question: why is it directed against me?
That hate, which exists in our enemies, is us. It is parts of divine energy that we have impurified. Being of an impure nature they find their way to impure people, the kind that regularly spends time, money and energy on hating. When our fallen clusters of souls enter this man, we now have the whole war machine in action against us.
So, the Besht cautions us against {rightfully} hating back- as it will accomplish nothing but make the enemy stronger and his hate greater.
Much stronger than the “turn the other cheek” teaching- the Besht advises us to completely forget about the hate-monger, as he isn’t the problem, and start fixing this problem by mending our soul- the particular part of it that has been afflicted. In our case, it is most certainly our Ruach that needs our attention. So we start by saying lots of good words. Speech comes from our Ruach, the bad words defile her- the good ones heal.
But in order to mend and heal these particular parts of our soul- we must address them. They are within our enemy. So we have no choice, we have to pray for our enemies until we get our Ruach particles back from them.
After the transformation, when the hate stops, we can rest assured that all that power of hate will now be a part of our divine flow and work with us instead of against us.
Later Chassidim {who cares about who} understood the Besht to be saying that once the tikkun is done- these guys die. This is based on a misunderstanding of “v’hanishor bohem koloh”. This is clearly wrong and as anti-Beshtian it could ever get. The point isn’t for anyone to die. The whole point is that in order to heal myself, I must pray for my enemy and heal him too.
So the next time “honey” starts up- don’t let your ego get activated and get the better of you. Take it personal… don’t blame. Pray and pray. Transformation is sure to follow- “honey” will become sweet once again.

Does a Zaddik sin?

Just ask any kid in Williamsburg, he will tell you; a tzaddik is someone who does everything right, has only righteous thoughts. Read any book on any tzaddik and you will learn that they knew Shas by age 3, fully developed by age 8- and most importantly- just consult the Alter Rebbeh- a tzaddik has no desire but to do what’s right. The world of a tzaddik is an exclusive one, including only those recognized by all to do only right and the already departed {whose “wrong” could easily be forgotten, re-arranged and manipulated}.
With such indoctrination it is no wonder that we have not produced another baal shem tov or anything close in 300 years {while by the natural order of evolution we should have had many bigger than the Besht by now}. By the time one even dreams of expanding beyond convention, one already “know” that he is not a Zaddik and will never be one.
In the following Torah of the Besht we get a glimpse into the inner making of a Zaddik. It is one of extreme good and extreme evil. For whatever is present within Bilaam {Moses’ opposite} is also present in Moses {see Degel, Ki Tisa and Pri ha’aretz, Matoys}. The great tzaddikim and sinners have everything in common- only the zaddik uses the bad to reject it and inch closer to the good while Bilaam uses the good for the achievment of evil.

“and so I have heard from my Master ZLH”H, {who explained the verse} “And when the LORD saw that he turned aside to see” etc. {“God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here I am”}, for the Shechina consists of all the worlds the inanimate {domem}; the vegetative {tzomeach}; the animal {chai}; and the speaking {medaber}, and all creations of the world are good or bad, and {therefore} it was a surprise to Moses {Moyshe Rabeinu} A”H that the complete union is the Shechina how is it that it contains two opposites in one dimension good and bad and this is the union.
And so too the name of Moses contains everything, good and bad. And this is what it says “Moses your Master is a gambler {Kuvyustus- see Tosfos Becoyres 5a and Chulin 91b} vechulu and how can the union {possibly} come through him vechulu. But in truth all works out well, for the bad is a stool for the good as {in the concept of} “and Pharaoh brought closer” {the Beshtian interpertation of “hikriv” in place of the traditional “came closer”} vechulu. Or when one sees the deeds of the wicked and one {knows that one} is not in that category, one experiences pleasure, and the advantage of the good over bad, and this pleasure spreads throughout all worlds {and this is all caused} by the bad. And the bad nearly has an elevation through this, but once it goes above {this level} the operators of evil are dispersed and the words of the wise are charm”

Toldos, Lech Lecho, 15a

“for Moses was afraid that perhaps he is the Husk {klipeh} until god said “Moses, Moses” {only} then he said “here I am”… for when {God} said “Moses” the first time he did not say “here I am” for it was wondrous to him how the union is achieved. For when the lowest level revealed itself in the {burning} bush, all opened {revealed itself} {from} the upper sources {all the way} down. {and Moses couldn’t understand} why the bush does not get consumed, that the bad symbolized by the Bush- does not get consumed and destroyed {by the divine symbolized by the fire}- until he {God} told him a second time “Moses” that this union is {to be} done by him {Moses} and the connection and tying {together of} the lowest level to the highest vechulu {only} then {did} he say “here I am”- and the words of the wise charm for I have {been} brief”

Toldos, BPY, 126c
Even after enlightenment, Moses, the Zaddik, still encompasses the bad. Until Moshiach’s coming, when all will achieve enlightenment, the Zaddik is doomed to the lowest of the low in order to reach the highest of states. It is only through constant collision with the bad; through falling into evil, that the Zaddik continuously defines and purifies the good.
Here are the words of the Besht himself:

“at times, the holy soul descends from a high and lofty place to the Husk, and the Husks are happy with the happiness of the souls that descended amongst them. And this is {the meaning of the verse} “those who descend unto the sea” talking about the soul that has descended into the sea of the Husk KN”L. however, the Husks do not know that {the continuation of the above verse} “their work is in the great sea” meaning that these holy souls are active {and at work} while they descend into the great sea {as} they bring up souls from the Husk. And this is the mystery of “he bringeth down to the Sheol, and bringeth up” {I Samuel 2:6} meaning that brings the soul down to Sheol, and he brings up {other souls} when they achieve their work… the soul that is not from such a straight place falls on it a fear and trembling when god lowers her to the Husks, not so a soul which is from a high and lofty place- fear shall not rise on her head. And all this pertains to her decent, but when she rises, with the mystery of “decent is for the purpose of ascent” in the mystery of the “returning light”, she raises many sparks in the mystery of “a great nation came out of Egypt”…for they {the Zaddikim} want to rise to a place as high as the sky, and BECAUSE of this they decent to the abyss in the Husk…and this is the mystery of “the soles of Moshiach” that as these souls will be done collecting these souls {stuck} in the soles of that impurity, {the soles} which are the end of that impure body {the Husk}, then Moshiach will come…

Besht’s commentary to Psalm 107, this concept spans across the whole commentary; the need to go to the lowest in order to elevate all those energies stuck in the Husk, once the Husk empties of divine sparks- it remains lifeless, without a divine soul to sustain it, and the redemption of the universe is achieved.
So, as it turns out, the Zaddik, according to the Besht, is the one who fearlessly explores the abyss as he is continuously aware that the husk is just an illusion packed with trapped divine energies. One must descend into the belly of the beast to bring these treasures back to the divine.
How this exodus and transformation happens, and what techniques one should employ to rise again- is discussed at length by the Besht in many other places- we have already touched on some of them. This is not its place, but in a nut shell, the Tzaddik gets so familiar with darkness that he knows its true essence, divine energies in disarray.
{let me just once more emphasize on our need to know the darkness within us, otherwise we may never learn its true essence and break on through to the other side of light}
What I have learned here is that the Tzaddik by definition contains the greatest darkness and it is through this darkness that he may rise to “the heights of the sky”!

More Magic

“…and this is what I have heard from my master ZLH”H, in the Tikkun of prayer {one} needs {to go through the rituals of} Hachnoeh {submission}, Havdoleh {separation} and Hamtokeh {sweetening}”

Toldos, Noach, 14 b
The basic monumental Beshtian concept, that everything is god, and therefore good- could easily be misinterpreted as “all’s good.” While a statement as such may not be false, it is very far from our perception of reality.
We, unfortunately, do not experience an all good existence. There is always some disturbance, some unforeseen event that springs out of no-where. When all finally does temporarily go well, we are consumed by plans of the future and failures of the past.
Now, of course, we can choose to remain shallow and go through life blaming all the many details. For those there is no cure {at least I, do not have time to write them} as their problems are numbered in the millions, every problem solved brings two new ones in its wake.
The Besht offers us an alternative by explaining that all of our problems are really one. Actually physical problems, fear, darkness, depressing thoughts and threats are all divine energies out of place. Within their surface bad one could discover their divine essence {which, again, is all good}, one only needs to connect to their real essence.
In other words, if we only “defragment” {so to speak} our divine energies and allow them to function and flow freely- all of our problems will cease, as the divine energy will no longer function as chaos. After re-organizing and returning all to their proper place, they will be part of the revealed good divine flow. What follows is material success and happiness {for starters}.
So how do we transform these chaotic forces and energies in our lives to divine good?
The chance to do so actually comes to us. Not only we, troubled and overwhelmed, are interested in this restoration. The divine energies, represented as a whole as the Shechina, currently in exiled to chaos within us- continuously enter our mind in the form of thoughts, more specifically as evil or foreign thoughts- waiting for us to elevoate them as we ease our way out of trouble. It is for this reason they prefer {if we can think of them as sef-willed cells} to come into our mind during the holiest of times, namely during study and prayer {as they and us have a better chance of getting our attention during times we unite to the divine}.
For example: man finally stands before god about to start prayer, a completely “foreign” thought arises- a seductive sexy woman seems to occupy his mind.
{now, again, one could choose to indulge in it –which would only intensify its vitality within his soul, it will now be even deeper rooted in ones sub-concisous, bringing along with it all its physical manifestation- or, one could just ignore it, repress it or enter denial- this will provide temporary relief- but no cure}
Step number 1:
Hachnoeh, our submission to the fact that we don’t run this planet. Even our thoughts are not ours. They are all divine. Our problem, in this case an evil thought, is not ours. As we are nothing. Only the divine is.

Step number 2:
Hav’doleh, separation or sifting through the thought. What is it about that seductive woman that appeals to us? What are we really after when we desire her? Etc.
Before long, one will come to realize that it’s the divine energies within that woman that call for our attention. A little deeper into this process we may even begin to see that it’s not sex that we are after, but, rather love- divine love.
By the time we get to the bottom of this desire- we have stripped it down to its bare divine essence- at this point, the façade, the beautiful woman has been separated from its divine source. All that is left is the divine.
Step number 3
Haamtokeh- the sweetening of judgment, our physical “real” trouble gets sweetened and manifests itself in this world as the solution to the trouble it caused in its chaotic form.

This is just one way of understanding this Beshtian concept, those who practice will easily learn new ones, little short-cuts and amendments.
I would like to present two very different interpretations, or rather utilizations, of this very technique {unheard of before the Besht}:
The first one is by the Toldos in the name of the Besht, which employs this technique to complement the Ariz”l’s Kavones {mystical intentions} on the beginning of shmoyneh essreh “ADNY sefosei tiftoch”- which deal with the judgments that come up with the beginning of prayer {see Shaar Ha’Kavanot, Drushei Ho’Amideh, 5}.{ A longer comparative study would be required to evaluate where the Ariz”l left off, but more on that as we go along}. Here it is:
“I heard from my Master an explanation of the mystery of the alphabet etc. and how one is to perform with every word Hakhna’ah, Havdalah, Hamtakah. That is to say, {there are} the judgments of ShKh and PR hinted at in the word ADNY at the opening of the Amidah {shmoyneh essreh} all the intentions contained there {presumably from the Ariz”l} one must intend with every word and utterance to sweeten the judgments. For the letter Aleph is the mystery of Peleh {wonder} and is enclothed in the letter Bet, which is two Alephs, and then in the letter Gimel, three Alephs until the letter Tav, four hundred Alephs. And the further away a letter is {from its source, the Aleph} the further away it is from vitality and it becomes enclothed in the Husks until {the level of} Malkhut She-Be-Malkhut {Kingship of Kingship} where there {is the place of} evil and foreign thoughts etc. And as one pays attention to the exile of the Shekhinah, that {this evil/foreign thought} is a spark of the Shekhinah which is enclothed in the ugliness of these Husks, he will begin to tremble with great trembling and then “all evildoers will be scattered” and the unification of Yirah and Norah {fear and awe} is accomplished; and {through this} the holy spark is sifted and is connected to the vitality above, according to the mystery of “and the living angels ran and returned” (Ezekiel 1:14); and this is the redemption {of the Shekhinah} from captivity. And this is Hakhna’ah: as if he is not speaking but only the Shekhinah; Havdalah: {means} to sever the Husks etc.; and Hamtakah: to elevate and sweeten them at their roots etc”
Toldos, end, 201 a
A far more mellow use is mentioned by the Toldos in the name of Reb Nachman {presumably Reb Nachman of Breslov’s grandfather, a regular at the Besht}:
“that the greatness of this {technique} is that {one} gets out of the trait of Strength {midas Gevureh}, not to judge unfavorably on the people of this world, but {one} should enter {into} compassion and judge all favorably even when he sees something ugly (from) {in} his friend- he should feel that it’s all for his good. {that he was privileged to see this ugliness so that} he could feel within himself a trace of it {this very ugliness that he has just seen in his friend} and he should repent from it even {if this ugliness exists with him only} in thought… and he should get stronger… and the main thing is to understand that god is everywhere and in all his dealings. Therefore, even in the telling of tales {one} can feel {experience} the subjects of the creator blessed be just as {strongly as during} study and prayer”
Toldos, End, 202a
Reb Nachman took it to life, he applied it to all that man hears and sees others doing. Within everything that comes to our attention we can find the divine purity. And this, again, is done via the Hachnoeh, Havdoleh, Hamtokeh technique.
It should be familiar and simple by now:

1) I didn’t just see it or hear it. It was god-sent.
2) The ones doing it {evil} or talking about it are just confused. They are really after the very same thing that I am. Only they don’t know it. I most probably saw it just to be reminded what I too have, at least partially, forgotten- that the source of all desire is divine
3) All is now sweetened (as to whether this technique also works on the other- another time).
Only upon confronting darkness and sweetening the judgments “all” really “is good”!

Transformation

“and through accepting {trouble} with happiness it gets transformed {from the Ziruf} “ZoRoH” to {the Ziruf} “ReZeiH” as I have written in the name of my Master, his memory a blessing.”

Toldos, Noach, 13a

“for the Ramban {Nachmonides} asked how {is it} that through prayer the “verdict of judgment {Gezar Din}” transforms from bad to good? Is there, god forbid, a change of will {did god change his mind? Didn’t he know that this guy was going to pray}? And particularly {hard to understand how it operates, is} he who prays for his friend vechulu {how can my prayer for my friend change my friends situation}

And my Master answered in the name of his Rabbi {the biblical prophet “Achiyo H’Shiloyni,” Ahijah the Shilonite} that prayer is to sweeten the judgments in its root, to connect the judgments of {which are only present in} Malchus onto Bineh, and there {within ones psychic Bineh} he is another person {a person without trouble}…And my Master, ZLH”H explained it more, that the “vedict of judgment” are letters, and the messenger could make a different combination of these very letters”

Toldos, Noach, 13b

Accepting trouble with happiness, spiritualy accoplishes what was previously thought to be limited to the deepest of prayer: “Sweetening of the Judgments in their Roots.”

Darkness was only real on the level of “Malchus”- the level we mostly live and operate on. On higher frequencies of our divine self, these are simply divine energies that have maerialized in what appears to be negative from our view point.

The besht believed that one could change reality, magically turn trouble into triumph, by simply tuning into a higher frequency of spiritual {real} experience. On that higher plane {be it Chesed- as in our former text, or Bineh as in our second text}, these troubles exist – in their pre-trouble state- simply as divine energies. So all one needs to do in order to change his or her reality, was to go to a place within ones psyche that is above the petty darkness.

Once we are connected with its source, when we get to experience life on a truer and purer level, all energies get transformed and materializes as good flowing all the way down into “Malchus,” that place we have gotten accotomed to call “Reality.”
The energies no longer function as separate entities, which could at times materialize as working against our general wellbeing. These energies have now been transfomed to work in harmony with our existence on all of our frequencies-, from the lofty hights of Azilus all the way down to our challenches, hopes and dreams.

The Besht sees this as being perfectly in line with his general ideas about life: everything is this world is comprissed of Thought, speech and deed. These are all just mirrored reflections of our inner most being {deep withn our sub-concious mind}, which materialize via energies. In Beshtian terms, these energies are “letters.” Every energy is a hebrew letter. But these energies get more complex as they intermingle with other energies, also symoblized by Hebrew letters, and now form blocks of energy. These blocks are not only simbolized by the hebrew Alphabet, but actually materialize by the rules of the Hebrew Alphabet. The energies within one block {so to speak} form a word- made up of the letters that symbolize these energies.

Here it gets a little more complex, as any set of letters could spell out different words {in Beshtian terms- Zirufim or combinations}. These combinations are what determin the energies operating channels and nature.

For example, and lets use the one the Besht actually discusses, “trouble” in hebrew is written as “ZoRoH”- it is the very same dynamic positive energies, R, Z and H, that could also spell out “tZoHaR”, “light” and “ReZeih”, complete divine acceptence {to be in complete harmony with the divine flow}. So, again, there is nothing negative about these energies per se, its only their combination and actualization {its very last state of evolution or devolment} that could use some improvement.
In these two texts, two very different methods are presented- though they lead to the same result: connecting with our deeper self, where these energies exist in a purer form, from where they could once again flow down- only this time in a more positive more easily acceptable reality. This is done either through proper prayer or through {a user-friendlier method} of accepting events {as troublesome as they may seem} with happiness. Both methods are guerenteed by the Besht to work the magic of transforming trouble into light and acceptence {tZoHaR and ReZeih, respectovly}.

The prayer method seems to be fairly simple as well:

“and I have heard from my Master ZLH”H {that when one} studies or prays and he does not have in mind their meaning, it is the real of Malchus seperately, not so when one understands {and pays attention to the meaning of the words} one connects Malchus to Bineh

”

Toldos, BPY, end of the book, Pieterkov 1884, pg. 254

{Also see Toldos, BaMidbar, 127d where it presented as more transformative technique. One starts studying and does not understand {presummabely because of the disconnection between ones speech and thought}, being misrabely disconnected in the realm of Malchus- then, transformance- one grasps the concept in his speech- and the magical union {of Malchus with Bineh} happens and all is sweetened.} a lot more to come on acting with consciousness which, according to the Besht, constitutes a divine union between Malchus and Chochmeh as a technique to “annul decrees of judgment.” Also, a variation of the mechanics of the transformation that takes place when one accepts suffering with joy- see Toldos, Eikev}.
By “messenger,” the Toldos seems to be referring to the evolutionary process as a figurative “messenger” that brings the flow from Bineh to Malchus, or he maybe referring to the Zaddik, the “Shlucheh D’Matroniseh,” the “Messenger of the Matron” i.e. the Shechina. It may require a Zaddik, advanced enough in these matters, to operate on other people's Karma. For the zaddik could actually “elovate the sick man {the friend in need} to Bineh” –so goes Rav Yeivo’s version of our second text- quouted in Besht Al ha’Toyreh, Amud Ha’Tefilah FN 155. Also see Degel Machneh Ephraim, beginning of Emoyr}.

Note, that in line with the Beshtian teaching, the lower a place we are {the more trouble and darkness} the greater the oppurtunity to connect to our higher selves. Only trouble could spell light.

Also, all this is in line with the famous chassidic “Ha’aloas Hora” the elevation of evil rather than its elimination {which, as we now influenced the Rav’s {Rabbi J.B. Soloveichik} approach to repentence in “Aal Ha’Teshuveh”}. Bad should not, nor could be, eliminated- as it is all really divine energy, essentially all good.

If anyone is aware of the precise location of this Ramban, please let me know.

Who is God? Where is Havayeh?

“by accepting {trouble} with happiness it gets transformed from ZaRaH {trouble} to RaZeH {accepted, chosen} as I have written in the name of my master, his memory blessed.”

Toldos, Noach, 13a

“My Master asked, of what benefit is it to god to be loved by mosquitoes like him {i.e. us} if he would love a great awesome king- what does count for? Nothing?! Although, I have heard from him an awesome answer to this question only {the Toldos here has two more questions about love of god in the name of “the Philosophers” which the Besht’s answer did not specifically address}: that the creation of the world was through judgment which is the mystery of contraction {Zimzum} as is known. Therefore the judgments and suffering of a person are {like} a body to the soul and the spiritual life {Chiyus Rochani}. So when one accepts the suffering with love and happiness, which are the realm of life and spirituality, one comes brings close and connects the {their} body to {their} soul, which is the life and spirit, and the judgments are annulled. And god forbid, vise versa, {if one gets caught up in the suffering}, one pushes away ones body from {ones} soul. Therefore advice is given to man: “love Havayeh your Elokim” which is the realm of judgment to accept it and connect it to Havayeh which is Soul by way of loving {He may be hinting at some thing more – some sort of hint of this idea in the very word of “VaAHaVTa” that I regrettably cannot access}. And understand- and the words of the wise are charming”

Toldos, Eikev, 171 c

This later text is a little more revealing, so lets focus on this one first.

Everything physical is just a manifestation of the spiritual, this includes even trouble, but only the spiritual aspect of it is set in stone, its physical manifestations are negotiable. So when trouble strikes, it is just a manifestation of the one god. A manifestation that is most unpleasant in its current state. There is nothing wrong on the soul end of it, it’s the physical {materialized} side that needs to be changed.

One of the ways to transform tragedy into triumph, teaches the Besht, is by accepting the suffering with happiness and love.

Now there is only one way of doing that, by being connected to the spiritual end. On the heights of soul where no evil exists and no pain could be felt.

Once one is connected to such a place within oneself or consciousness {yes, the Besht does think of even HaVaYe as a part of our psyche}- one has elevated the physical to the high level of soul- thus transforming its physical manifestation to resemble the purity of goodness reflected by the high state of the soul. {and vise versa, he explains, if one is to get totally caught up in the pain, one is lowering ones treasured spirit into the darkness and realm of suffering}.

Here is probably the source of the Alter Rebbe’s “Le’Haskilcho Binoh”- if pain could be experienced, it’s just an indication of loss of touch with ones own true self.

As expected, here at its source it’s so much sweeter, milder and encourageing. When one experience pain, it’s an invitation to get back connected with ones self. Once that is done the trouble disappears. No suffering could ever be experienced, no problem ever materialized, when one is in touch with ones self- which is God.

So loving god, is to love our higher self. As we see in our text, the Besht goes as far as saying that the reason that it is essential love God is because it is beneficial to both god and man, as they are really one. When we suffer, our divine consciousness does too. When we love, our troubles and problems disappear.

A little more of how this technically works is explained in our first text, it is very subtle, hard to grasp and not terribly vital to even this technique- so I’ll try to cover it briefly: as we have learned in the past, everything in this world is energy. All energy is presented by Hebrew letters. Its evolution to the point where it expresses itself into the physical reality, is also reflected in letters and words. Now, the energies presented in the Hebrew letters RZH could be manifested in the physical as ReZeiH or could take form as ZoRoH. There is nothing essentially wrong with the energies of RZH, it only needs to be preformed to its purer form. Accepting trouble with love and happiness is one of the transformative rituals of turning trouble into pleasure. Kanal.

One thing is needed though that the Besht took for granted: know thyself!

For the next time you get pulled over...

"for I have heard in the name of my Master, his memory eternal, concerning what is explained in the writings of the Ari, his memory eternal, to "sweeten the judgments in their roots," {the Besht explained} that by finding in judgment a root of Chesed, it all gets transformed to being all Chesed- and the judgment got sweetened by this root of Chesed that he found in {the Judgment}"

Toldos, Noach, 12b

As we have touched upon in the last post, the Besht personalized Kabbala. The four worlds {ABY"A} and the Ten Sephires were now located within each and every one of us. We can think of their simultaneous existence as frequencies. We can be tuned into "Malchus Sh'bMalchus, which most of us do {we all start our spiritual journey here}. However, as we know life on this plane could get tough and it could get quite unpleasant at times. Or we can tune into the "Bineh" frequency where all is good and tranquil all times, etc etc.

Travel to these Sephiros is at the speed of thought:

"when one wants to understand something... then he it {the process of trying to understand} brings him up to the world of thought and he channels to himself from the Upper Wisdom"

Maggid, MDL, 43

"when one thinks of bad things, which are from "the side of judgment," so he {thereby} focuses his mind within these things and he strays from the expansion of Upper Chesed of the infinite, and there dwell upon him judgments... for in every place that one thinks one channels to himself to there for thought is a complete Koma {thereby containing all worlds}".

Maggid, MDL, 45

Our conscious experience, -what ever images, thoughts, and feelings that are in our minds at any given moment- is the entire reality, i.e. God {in a very strong sense of the Beshtian idea}. More mildly put, one should only focus on ones own thoughts- because ultimately god dwells within us, experiencing the world through us. When we are in tune to our highr self we allow for god to dwell in a pleasant place. When we tune into the lower worlds, we cause god to dwell there. Hence, “zaar gules ha’Shechine.”

When we are {in our thoughts} in darkness of ego for instance, we are clouding god’s consciousness with our ego- which has consequences. The world of darkness is full of pain and before long we are faced by trouble. Going to better places now wouldn’t solve it, as the trouble already materialized on account of yesterdays darkness. So here, we need some special technique- the Ariz”l’s “Hamtokas H’Dinim b”Shorshon.” That is not to go forward to good place, but rather to retract- to go back in time and spiritual evolution to a pre-problem era.

The Besht suggests that we do that by focusing on our problem, long enough to find some positive aspect within the problem facing us {as the Besht believed, and we can all experience ourselves, there always is something positive to be found}. When we do this, what we are essentially doing is to back in the chain of events {of this trouble and its cause} to its true and full expression- Chesed. Now, our problem no longer has life to sustain itself, as it had been sweetened at its source. It now continuous to exist, but as a positive force in our lives- it has successfully been transformed.

The final result- the good within the problem reveals itself in actual way- it disappears.

In order to work on our spiritual self- we need language to communicate ideas to ourselves and others- while Kabbala did provide us with such a language, it is important to remember that we cannot grasp their meaning unless we experience. It is a language of experience. Without experience we are the blind man listening to descriptions of color.

So here is an actual more practical application of this technique {to be used in actual need and times of trouble}. It is given over by non other than our favorite Nisnaged, Reb Chaim of Vilozhin:

“In truth this is a great concept and amazing Seguleh {that works} to take off and to disable from ones self all the judgments {troubles} and the will of others, that they should not be able to have power over one and have no effect at all. When one establishes in their heart saying: {ha’loy} Havaye {the supreme divine} is truly {one and the same as} Elokim {expressed in nature} and {that} besides Him there is no energy in the world and in all worlds at all, and {that} everything is full of only His Simple Unity Blessed Be His Name. And one annuls in their heart with complete annulment, and {one} does not pay attention to any power or will in this world, and one forces and attaches the purity of their thought to solely {focus} to the only Master, Blessed Be- so too He Blessed Be will enable in his hand that automatically they will be annulled, all the powers and wills in the world, that they will be unable to cause him anything at all”

Nefesh Ha’Chaim, III, 12 where he adds in a note “and this is the truth of the concept {of} Sweetening Judgments in their root, and it is understood to the one who understands.”

Shiur Parshas Mishpotim

As I learn more I see that I understood less. That this is a work in progress is therefore an understatement.

Disclaimers and fine print aside, let’s get to the heart of the matter.

Ohr Ein Sof is God in conceptual terms, is God in terms that we can think, talk about or even allude to.

Atzmus is not something we allude to, for if we do, then that too is Ohr Ein Sof. When we allude to something, that too is a “thing” an “idea or concept”, and that too is then a God within concepts.

Atzmus then is where there’s a complete paradigm shift, where we ourselves are changed so that we ourselves relate, or rather, connect to God in a whole different manner, not by concepts.

So while we may be alluding to Atzmus when we are in the realm of concepts, we are not alluding to an idea or concept called Atzmus, we are alluding to us being in a different reality where we “connect” in a whole different manner.

Actually the word “connect” is misleading, because connecting is what takes place in our realm. Connecting is where we see two definite entities that to a certain degree are connected. In the case where these two entities are totally and completely connected they are not two entities anymore, and we wouldn’t use the term connected. “I” am not ‘connected’ to myself, ‘I’ am ‘one’ with myself.

Atzmus is where we lose our self-consciousness along with losing all differentiation of the universe at large.
To give here an analogy, I once read a description of a basketball player on the court. He described himself as being so completely taken over by the game while playing, that he felt like ‘one’ with the ball, ‘one’ with the court. He felt like a cog in this big machine called ‘basketball game’.
Ballet dancers express the same feeling, being ‘one’ with all the dancers, losing the sense of individuality and experiencing a oneness with the dance and the dancers.

This term is called being ‘in the Zone’. We lose our self-consciousness while we still are keenly aware of our every movement. Actually, then is when we are at our best, at the top of our game, for we are one with reality (which now is the game) we are completely submitting to the facts of game and we almost flow along with that.

This experience is not really conceptually coherent, yet it is experientially very real.

Atzmus is experiencing that oneness with the whole of the universe, with the limited world along with the unlimited Reality. Not coherent but very real. [to me, it seems that it’s more real and true than the limited conceptual experience where we only experience limits and not the essence of reality itself, as if we experience the outlines of all things, the where it begins and where it ends but not the ‘thing itself’ (but this for another time)]

So were are we then?

1-
Self reflection has led us to see that the essence of our reality is Unlimited, Ein Sof.

2-
'Unlimited' by its very definition (if we may borrow that term) is not conceptually coherent, i.e. it does not fit in a realm of limits. Or, in other words, Unlimited does not allow for limit to exist.

3-
We therefore find our whole existence to be contradictory, something we cannot accept.

4-
We are pushed to go outside of all these conceptual terms and we go beyond all these terms of limit and unlimited as we knew it till now. We experience Atzmus and although we still experience limit and Unlimited but, as above, we’re in ‘the zone’ where all these terms don’t mean the same thing as before. In this ‘zone’ the sharp lines of distinction have lost its edge and we are somehow (yes agreed it’s not coherent, but remember, more real) in harmony with limit and unlimited. We are Whole.
-----------------------

So while Ein Sof as we knew it, i.e. as a real sharp conceptual existence, is lost once we are at the level of Atzmus. [the Tzimtzum process, so to speak]. We still regain it from within the Atzmus experience. Not really the same as before but still there. As our Dancer above with the Dance, “Ke’Nagen Ha’Menagen.

There’s a lot more to write but a lot more to do too.
Till next time.

Two Paths

"... in the name of my Master Z"L, who explaind the dispute between the house {school} of Shamai and the house of Hillel {As mentioned in the Mishneh} "how does one dance before the bride {explained here by the Besht to mean the Shechina}? The house of Shamai says a bride as she is" {meaning} also in a general way, that {he} should know that his {Gods} honor, blessed be, hides in every place as mentioned above." And the House of Hillel says {a} bride pretty and pious {"noeh v'chasido"} {meaning} that one {should} know in a detailed way how there fell light of sparks of holiness inside the Husk {Klipeh} and they {there} came in {into his mind at} the time of prayer foreign thoughts to elevate them and {one} needs to differentiate and take off the Husk and to raise from within {The Husk} her sparks of holiness {these raised Sparks then serve} to adorn Her {the Shechina bride} to be pretty and pious vechulu and I have written on this in another place how one can transform this veculu"

Toldos, Bereishis, 7a

“for the dance is to raise Sparks, and to {bring} the lower up to he upper like a holy dance vechulu”

Toldos, ZP, 35d


Without getting into to the details of this homiletics of this vort, the Besht is saying that there are two different levels of how to approach foreign, unwelcome, thoughts.

One path is a very basic one, it involves facing off all forms of bad with a strong belief that god is really everywhere and that all is really good. While it does protect one from experiencing the full effects, or even –with strong faith- eliminate what would have been the symptoms, of the blow. Men on this path {I think it would include the best of our Heimishe yidden, who have long lost these Beshtian treasures}, however, have no answers as to how it goes down; what to do about the fact that the divine isn't revealed, i.e. that despite their belief in presence of god everywhere, they still experiences darkness, loss or pain of all varieties. Men on this path are essentially lost when the storm hits. All they could do is ride the storm out with faith {if they are connected enough to instinctively turn inward –I’m sure they’d think of it as upward- when tragedy strikes. For it is instinct that takes over ones being then}.

While the Besht validates this mode of existence {as long as one remembers that he is dancing before the Shechina}, he prefers the other, certainly more advanced, path.

This second path involves direct confrontation with darkness.

In order for one to confront darkness one must first understand the nature of darkness, its roots and causes. The Besht {in line with our beloved Freud} believed that there was no reason to work with cosmic darkness {although, in a later development by the Maggid, the perfect Zaddik does work on a cosmic level, but then also- it probably- works by chain of people and the share of cosmic evil present in them- more on this at a later date}, since it is present within ones self. One could only essentially work with one’s own darkness.

Now, our darkness is something we can explore. We can get to know it in an intimate way. We can get close enough to realize the divinity hiding underneath its cloak and thus its husk {the klipeh hiding it until now} falls away. What is left is a pure divine force which now finally works in harmony with ones true self.

This second path involves the controversial active ritual of "Haalo'as Ha’Nizoyzes", “The Elevation of {Holy} Sparks, i.e. the elevation, or transformation, of "Nizoyzes” {holy sparks hidden by the “klipeh”}, who are in exile within the Husk.

“Elevating the Sparks” first appeared in the Ariz”l’s Kabbala. Only in its original Lurian source it is only applied to objects etc., certainly not to thoughts. Seeing thoughts as realities of divine sparks, is either the Besht’s own innovation or a non-Lurian influence. When applied to objects, in a Lurian sense, it would mean elevating sparks to their “true existence,” this is done by remembering that this object to is just a divine manifestation. Once the “Tikkun” is done, it still remains the same object. Only it now is an expression of the divine flow of good, hence incorporated into divine reality.


The Baal Shem Tov personalized this concept {as he may have done with all Kabbalistic ideas} by saying that the Sparks that a person elevates, are Sparks of his or her own soul. And that all levels existed with the person, from Malchus all the way up to Azilus.

So, now, elevating the sparks no longer takes place on a cosmic level, one has to elevate to sparks hidden in the dark side of our brain {so to speak} to a place higher and deeper within ones self. {In other words, it filing work- we re-file the thought in its proper place in our subconscious. We want to place them in a place where duality and separation, do not exist. A place {according to the Besht conveniently located} within our Psyche called Bineh, where all is still pre-good and evil. Once it in its proper place it operates as intended, as a channel of good.

Every dark thought, be it desire, sadness or sinful, is caused by realities of the dark side i.e. the Husks- they don’t just appear out of nowhere. We think of them because on some level or another they are a part of our psyche, our subconscious. Therefore, every time a dark thought {feeling, emotion or spirit} shows its ugly face, it is an opportunity to clean and purify our psyche.

Working on this second path would be like sitting on Freud’s couch 24/7 until one’s subconscious was completely free and clear of all disturbances:

Le’dugmeh- when a thought of murdering someone enters a peaceful human-being ‘s mind {clearly qualifying as a “foreign thought”}, being that he would much rather live without that thought, he could simply ignore that thought, by thinking positive thoughts in their stead. One could stop here, believe that the matter has been laid to rest, and go on. Until the next time… One would have to be on guard for the rest of his life to ensure that these thoughts never gain ground, lest they be expressed in speech or deed.

If, however, should someone want to solve the problem in a more through way, he would have to go through the trouble of finding out some things like: the nature of murder, where did that murderous thought come from? What was the particular nature of that thought {setting, felling and emotion}? What is the true nature of this thought?

The Besht, as stated above, believed {as did Freud} that that every thought came from ones own psyche- {whether one is aware of it or not} and that the only thing one needed to do {in order to transform this thought from being an intruding one to being a good, useful, thought} was to connect to that thought, get to its source, which is ultimately within us symbolized by one sefirah or another. The Besht fully believed that everyone could eventually trace back every one of their thoughts {and its influence on speech and deed} to god almighty himself {our true self, Azilus with us}. Going back to our example, one could perhaps come to understand by the specific hints of his particular thought, that the origins of their murderousness is in Gevureh {again, located within us}. One has thus carved his way from Malchus to Gevureh and is now well on his way to Bineh, where all is finally sweetened and transformed in its source.

Once that fallen spark was reunited with her source- “hamtokas ha’dinim,” the sweetening of judgment, has been accomplished. That ugly thought has now been elevated and continues to act as a part of their subconscious, only now it is a part of good in ones psyche. This thought will never again take shape as a murderous thought. Not that it ceased to exist, it has been transformed- it ceased to exist as an independent entity {the real of the Husk, where a thought such as this could actually appear as murder}, and is now exists as a part of revealed goodness, an expression of God’s unity.
.
Though the Toldos {in our text} mentions the two paths in relation to prayer, these two paths are mentioned in numerous places in the Toldos, some we shall encounter soon, as applying to learning ,eating etc. Etc.

The first path is the traditional path, its travelers strive to do all mitzvos at all times, stay away from darkness even at the cost of repression.

The second is to be in constant touch with our most inner aspects, it is this connection that is valued above all else.

noteworthy is that the Toldos say that its “would be impossible” to study in the 2nd path style, all the time. He, therefore, advises one to learn most of the time on the first path style, while taking some time “every day, that a little bit of time {when} his learning {should be} on the style of the second path, for Zivug {with the Divine}, meaning study with great cleaving, spirit with spirit vechulu with all 248 of his limbs. From physical “Zivug” one can learn {about} the Spiritual {Zivug}”{TYY, Shelach, 132c}

"Zochsoh Mishnoseinu" to special mention by the Misnagdim in Shever Poyshim {see Wilensky II 73}.

{B’maamar {me’od} Musgar, it is known the Alter Rebbeh’s claim that Reb Elijah –The Gaon- of Vilna disciples rejected the use of "the raising of the feminine waters," "elevating the sparks," since it is only mentioned in the works of the Ariz"l,-{not earlier}, and they {The Gaon and deciples} refused the Ariz”l’s innovation as they didn’t believe that every word of the Ariz”l is from "the mouth of Elijah [the prophet]."Whereas the Alter Rebbe and the Chassidim believe in the absolute authority of every word of the Ariz”l - as it is all "out of the mouth of Elijah the prophet." {a letter to ANa"Sh in Vilna, printed by Hilman, Igros Baal Ha’Tanye, 98}
This may not be the case, it was the Beshtian psychologicalization of the Ariz”l that they may have been opposed to. It seems to me more and more that it was the Litvak Kabbala world that was truly faithful to the Ariz"l's Kabbala- Chassidm {again- we are only discussing 1st and 2nd generation} on the other hand were loyal to no one school of thought- as everything was personalized, only the ideas that pertained to life were utilized. Whether the Alter Rebbe was truly loyal to every word of the Ariz"l is a good question that I will leave to those who are fortunate to study his works}.