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}.

The Letter Link

"for all of the 22 {Hebrew} alphabet are dresses for one another, for the letter Aleph dressed up with the letter Bet, for {the letter} Bet is two Aleph's, {the third Hebrew letter} Gimel is three Aleph's and so forth, as I have heard from my master, his memory blessed to the world to come"

Toldes, Bereishis, 7a



It is an important text as it provides the basis for the whole Beshtian teaching (kanal). It also helps us, to inch closer to the Beshtian experience. If all is one good god, how come all we get to see is many things- only some of them good, while others not so good?

The answer is: Letters.

Just as science confirms today, everything is basically made up of the same building blocks. Both Hitler and the Besht are made up of the same basic atoms. These Atoms are made up of neutrons etc. etc.

These life forms are all one and the same, only that they are different evolutions of god, who is still very much alive in all of them together as one, believed the Besht. Nothing exists in a vacuum; everything is connected and can be traced back in its evolution to the one god, who still is fully there. An Atom, for instance, has its Hebrew letter equivalent that symbolizes, and fills, the atom- acting as its soul. Only, from the Beshtian point of view, 'Atom' is the symbol while it’s Hebrew letter representative is its true essence.

The Besht believed that every soul had a body, just as every body had a soul. In order something (place, person or thing) to exist, it must have a soul sustaining it., "worlds {physical manifestations}, souls and divinity {these are the Besht's own words in the famous letter}." that there is an actual physical {at what point in Alphabetic evolution matter begins to exist in a scale that can actually be observed by the scientist- I do not know} element that is symbolized in that letter, which acts as a cover for its soul and divinity ever present within that live cell.

The letter Aleph, to the Besht, stands for the purest form of god {that we can know}- Beis was the second major phase in evolution, where Aleph {its three levels mentioned} started covering itself up in a Beis, meaning it start to evolve and formulate in ways that it was no longer recognizable {to the outsiders- which include us} as an Aleph. Gimel was a particular dress where three Aleph's dressed up, so to speak, in one Gimel.

{If the besht were to give a science class, he would probabely say that deuterium {3H} consisted of protons dressed up in neutrons and that Tritium {3H}, was one proton dressed up in 2 neutron.} -and so it continues until to the last letter "Tof," which stands for "malchus shb'malchus”, the outer most layer of existence, both spiritually and physically.

see also MDL 16, 71, 160, 253



Revolutionary? Well:

" and they {the Chassidim} to Upper side {l'zad iloeh} speak "this is your god o Israel" "every tree and every stone" and they show {a} face in Torah inappropriately in the verse "blessed be the honor of god from his place" and in the verse "and you enliven all""

-The Gaon z"l in his anti Chassidic letter of 1796- Wilensky I, 188

Le'hoir, the second reference is {in my humble opinion, contrary to Wilensky fn. 21} to Likutim Yekorim {published in 1792, in the new editions its #222}: "Kevoyd Hashem pirush levushoy" - that kevoydoy doesn't mean "his honor", but rather "his clothing" {mani mechabduseh}." u'kanal.

But more on the traditional, Misnagged, view- in the coming days.

Shiur Parshas Yisro

As always, this is a work in progress.

Here’s my interpretation of last weeks shiur.

We extrapolate from our own limited existence that Existence is way beyond our conceptualization.

Ohr Ein Sof is the deepest and most abstract level that we grasp the Essence of God, conceptually.
Knowing full well that this grasping is limited to the capabilities or out grasping mechanism, i.e. we are trying to grasp It as a concept (grasping by definition is conceptualizing) so we will not go beyond concept.

Yet the concept of Ohr Ein Sof doesn’t allow for us to exist. (see previous shiurim)

So we are faced with a conundrum; we extrapolate Atzmus and in turn Ohr Ein Sof from our own existence yet that selfsame Ohr Ein Sof requires for our complete non existence. Something’s gotta give.

Let me introduce here a common question asked by many. Can God annihilate Himself, or is He Muchrach in His Existence?

Well, the doctrine of Tzimtzum seems to posit that God can and actually does annihilate Himself. How’s that for a Kol Yochel? How’s that for going to new heights in glimpsing the total Ayin of Atzmus?
Tzimzum claims that Atzmus voluntarily annihilates the very natural self determination or self expression of its own Being.

But how can Atzmus pull this off you ask indignantly?
Tut tut, haven’t you promised to be a passive bystander to the machinations of Atzmus? Haven’t you agreed that we won’t even try to understand Atzmus we will only try to understand the conceptual process of what Atzmus acts out? What part of Beyond is beyond you?

The logical/conceptual process is then as follows;
1- Extrapolation of ‘Beyond’ (call it Atzmus if you like) from our own existence.
2- Realizing that our recognition of point 1 is essentially recognizing It as Ohr Ein Sof.
3- Realizing that this Ohr Ein Sof annihilates itself completely thus making room for our existence.


[a point of contemplation;
Using the term “Atzmus does this, Atzmus does that” is deceptive, for then I have somehow made it into something concrete. It would then seem that we are saved from complete annihilation of God because at the end of the day we still have Atzmus to fall back on.
But that’s not accurate. We actually do lose all and every word, name, identity, being, existence, (yes even existence) of God thru Tzimtzum. We are not just pushing His Essence to a different place, we are not just changing His name from Ohr Ein Sof to Atzmus. Otherwise it’s like playing games here.

Almost like the guy that is devastated that he lost his most precious diamond. But when asked if he checked in this particular place he answers “I don’t want to look there, because if it’s not there either then it’s really over”.

Am I coming dangerously close to Tzimtzum KePshuto. Who knows. Or maybe we need to clarify how Tzimtzum Shelo Kepshuto still agrees to the above and doesn’t make a sham of the whole doctrine of Tzimtzum.

Look at it this way; We have heard the term Ayin being used for God. think how deceptive that could be. Ayin means 'nothing', as simple as that, but when it's being used for God we sort of say it as if there's that thing out there (granted, it's totally 'out there') that is called Ayin. But that is pretty silly, we have made Ayin into a thing and we are really missing the point. The same goes to our use of "Atzmus" or "Beyond". we are somehow giving it a certain "thingness" when in reality we really should understand that it has no existence in any way shape or form.

Yet I agree that there still should be an understanding why we do call it a certain way like calling It Atzmus. Ve'Oid Cahzoin]]

La nothing IlAlla

A little Introduction:

As we are about to learn an essential part of the Chassidic doctrine known to us, Poylishe Chassidim, as "Leis assar ponoi minei {there is no place devoid of god}," I figured a little introduction would be in order.

({ this line originates in the Zohar, TZ Tikkun 57, which the Chassidim naturally understood to mean that god is actually fully present everywhere and within everything at all the times. See the Alter Rebbe in his letter to his Chassidim {in 1797 while the Gaon is still alive}, “for this is the take of the Gaon on the book “Likutei Amorim” and the like atht explicitly understand “He fills all worlds” and “Leis Assar Panoi Minei” as completely literal, and in the eyes of his honor {the Gaon} it is complete herecy to say that He, Blessed be, is to be found within things completely {mamish} vulgar and low” {Hilman, Igros Baal Hatanye, 97)
Regrettably though, I haven’t been able to trace this textual interpretation and most of the following clearly to the Besht himself, but it sure fits in with general Beshtian understanding- I believe. It is my sincere hope, that with time, we shall either find it clearly in the name of the Besht or have to deem it a later expression and development}).

We are accustomed to think that god is to be found in, at least, primarily holy places. To the Besht that is not so, there is absolutely no separation between world and god. The world, according to the Besht, is no more than god’s outer most expression, garments (so to speak) of the one god that serve not to separate us from our source, but rather to conceal- causing the divine within them to not be felt (the spiritual “seeing”) at first glance.

This belief has tremendous implications, as it does ultimately imply that, everything was all good, even the bad, there was nothing to fear as everything is just our good compassionate father in heaven. At the end of the day, only god/light/good was real, while everything else (including god’s cloths, ultimately) was just an illusion {see an essential shtikel in Besht Al Hatoyreh, Megilas Esther 1 “I have heard in the name of the Besht vechulu”- its from Or Ha’Meir, of which I do not currently have a copy, so I cannot quote- sorry}.

The Besht, accordingly, taught that there was nothing wrong with anybody or anything. The reason some people some times appeared to be bad to us, was just a result of our imaginary separation from god. When we are fully connected to the divine, we can see nothing but the divine {see TYY, end of Lech, Pikudei 77d. see also Rav Yevi Psalms 22 and MDL 69}.

In fact, the bad was merely another opportunity to discover the divine hiding within sin. “Zeh l’umas zeh osoh Eloykim,” the graver the sin, the greater the illusion of separation, but so was the quality of divinity hiding within. In other words, the darker the situation, the greater the opportunity {implied many times and given full experission by Reb Nachman in Likutei Mohran, II, 11 and many other places, and my next (upcoming) post}.

The sinner appeared to be bad only from the external view point of the world of illusion, just as sin is an illusion belonging to the “mountains of darkness, mountains of separation” (only it’s an illusion one could get lost in and end up in the imaginary world of separation, a world of darkness and pain- a world where the illusion of good and evil prevailed) {as far as I know, this too is only implied by the Besht- but very strongly implied}.

Being that evil did not really exist, it did not take much to break through its façade and find/reveal god in there as well. All one had to do for evil to disappear was to connect to the oneness, and “all operators of evil are dispersed,” gone is sin and sinners. What is left is the only thing real, one god.


On a human level it also opens up the opportunity to love all, even the bad and the {spiritually} ugly, knowing that no matter how far things or people may appear to be from god, they are not only close to god- but a divine manifestation.

Not as in the later (watered-down Chabad) version of “We love you while we hate what you did,” but “I love you, if I would hate- I would hate myself for being so far removed from god as to see bad” or something along these lines.

It also separated oneself, ones true existence, from ones deeds. That ones essence precedes thoughts and deeds. Sure enough, the Besht taught that to be sad over ones misdeeds was a part of the world of sin. That one is to be happy regardless of what one did or didn’t do. {I hope to locate the exact quote soon- its out there}.

Practically, it was understood by the Maggid to mean:
“Even if you are certain that you did not fulfill some obligation, because of a variety of obstacles, do not feel depressed. Bear in mind that the Creator, blessed be He, “searches the hearts and minds” (Psalms 7:10). He knows that you wish to do the best but were unable to do so. Thus strengthen yourself to rejoice in the Creator, blessed be He.”{ZH”R 46}
And
“ serve God with all your aspects {“Koychoy” and in ZH”R 3 , one version, more accurately, “bechinoysov” }… God wishes to be served in all possible ways… for sometimes one walks and talks to people and is then unable to study… when on the road, thus unable to pray and studying his usual manner, and he has to resort to serving [God] in other ways. He should not be pained by this. For God wishes to be served in all possible ways, sometimes in this way and sometimes in another. This is why the opportunity arose to go on a journey or talk to people, {it was God’s doing} in order that you serve Him in an alternative way”.
(Ohr Torah, 67a)

Eventually it led Rabbi MY of Izbica to ask the following question: if god is everything {and in a true Izbicer spirit, he adds, “and then {at the end of days} whatever was {whoever was} was more indulgence, the better}, what is wrong with indulgence in desire and sin (“Hispashtus”). He offers the following explanation:

“…in way of a parable, {we} tell a man who is swimming in the river: “do not swim {too} far, for you will {eventually} swim back {to shore}, so even if you could make it across {to the other bank}, the way back will be hard for you”… that a person should not indulge too much in worldly activity, for he will have to come back {…} to the will of God. And one will have to suffer from this {his indulgence}…”{Mei Hashiloach, I, Kohelet “Semach Bochur”}

In other words, its not about good vs. evil, but rather, pain vs. pleasure. Everything has a price, if you’re willing to pay it, go right ahead. Need I say more.

Stay away from darkness, or dont...

"for I have heard from my Master, his memory is a blessing to the life of the world to come, that if a person knows that god {the holy one blessed be he} hides out over there {in the darkest of places} than there is no hiddeness for all operators of evil have been dispersed. and this is {the meaning of} what it says "hide i shall hide my face from them," it means to say that {god} will hide from them {a double hiding, one that he will be hidden and another} that they will not that god is there within this hiding. and "the words of the mouth of the wise are gracious".

something like this of have also heard from him, that the R"T of (Exodus 15:9) "The enemy said, I will pursue, I will overtake, I will divide {the loot}" is {in the original Hebrew} 5 Aleph's for that {within the enemy (i.e. evil), his words and desires} is where god {"Alufoy shel Oylom"} hides in the mystery of the {holy name of god} SAL. and "the words of the mouth of the wise are gracious."

Toldos, Bereishis, 7a



The Toldes continues to explain that "when one knows this principle, which a great principle, that there is no speration between him and god during study or prayer", than even if many "foreign thoughts" {M"Z's} enter into his mind while studying and praying, he will not freak out since he knows that god is hidden within them. "

(the Toldes here talks about MZ's during prayer- probably because he is quoting it within that context. it is clear, however, that the vort of the Besht applies to all kinds of darkness. i am not making this up; the toldes himself retells this concept (Parshas Noach, 13d) but there he actually quotes the besht as saying that god is hidden within every movement {bechol tnueh}. In ZP 70c ZP, 1a, he applies it to "days of smallness" {yemei Katnus}).

The concept that god particularly hides in the lowest of places is a Beshtian one, and has a very practical application:
If one knows that god is only behind, but also hiding within, all darkness- whether it is physical, emotional or spiritual- one could put up with it. Most of the times when we freak out its not because of the problem we are facing. We lose balance when faced the helplessness, loneliness and fear which accompany, and give rise to more, darkness. If we could only remember that god is hiding within those problems, than whatever the problem may seem to be- we can face it and triumph.

This is not only about reducing the pain of the darkness, but also to reduce its effect- so that, ounce it finally passes over, we can take off where we left off before the darkness hit. "so that the Husks cannot push him off all spiritual heights as he remains attached to god {by knowing that its all from Him}" (ZP 5b).

As to the 5 Alphin and the mystery of SAL- i will leave that to another occasion (hopefully soon).

For a definition of "operators of evil, see Zavoas Hrivosh 139.

Ayey?!

"And I have heard in the name of my Master that 'lishmoh' [lit. for her sake] is for the sake of the word and the letter itself, to connect her to her roots"

Toldes, introduction, 3d

The letters are where gods infinite light is stored (MDL 47)

"and he explicitly said to ask {ones needs} from the letters" and he explains it to be "of the mystery of the light that is within them and to ask from there" (Degel, yisro, D"H v'yesh bozeh)

This is more of an active prayer and learning meditation not a theory; "for permission was not granted to expand on this [to explain its details logically to others], for it is understood by itself [to those who practice the technique]" (BPY, 29c, talking about another Beshtian meditative technique)

For those interested in giving it a try:

Take some time aside to say words of prayer or Torah (Prayer and study are both equally excellent vehicles for this meditation technique of the Besht).

Try to connect to the sounds of the letters and words coming out of your mouth.

Feel your soul connecting to the letters and words and experience the divine light within you.
In the Maggid's words (MD"L 47), "he sees the lights of the word, how they spark {off} one another, and from within them great lights are born"




Is there anything new here?

Certainly, there are different Kabbalistic techniques that I do not wish to get into. but just as an example- there is a technique (by the Maggid MDL , 78, the toldos in BPY, Noach 21a at length and in Toldes, hakdomeh, 6a quotes it from the Cardovarien Chesed L'Avrohom) where one praying first access the upper lights and than channels them into the letters- at this point the letter is automatically connected to its source and only now acts as the channel between man and the divine.

This Beshtian teaching brings the lights even closer to us by pointing out that the upper lights, described in Kabbalah, is located right within the shapes and sounds of the letters (VAKM"L)- one only needs to directly connect with the letters as they are the divine. The letters ARE our ultimate destination: the sphere of divine timeless unity.

le'hoir, both the toldos and the Degel deal with how to reconcile this concept with the standard Kabbalistic channeling of lights into the letters. The Toldos seems to be saying that they both had the same intention (not that their technique or even approach to the letter and words were identical- the Toldos is only saying that their intention is). The Degel writes that "most likely" their work {"inyonom" I'm assuming that its used in the spirit of the yiddish "zeiereh inyunem" - I beg you to have a go at it} was one"

[also see, the alter rebbe, Likutei tora, Behar 43b, in the name of the besht- the ramash, Maamar D"H Vayomer havayeh el moshe, Vo'eira, 1955, 4 seems to think that it is in opposition to the the alter rebbeh's theory]

So- I will leave us with the question: how much of Kabbalah did the Besht really incoperate in his teachings?

The Chassidic Revolution

An Introduction:

Over two centuries ago, a young man walked out of the forest, revealed himself to be a divine healer, teacher and master. He spent his life wandering, teaching, healing bodies and souls, regularly communicating with the upper realms including some encounter with Messiah himself.

The mysterious young Baal Shem Tov had a tremendous effect on laymen and scholars alike. Some of those came to revere him enough to abandon all and hang around with him. they considered his teachings revolutionary and set out to spread his message.

It took the traditional Jewish world by storm, they too saw it as dangerously revolutionary. Only they were late- the Besht peacefully passed on in 1760. The Besht passed on but his teachings continued to inspire, excite and change people. It spread like wildfire, and -in some places- communities, towns, villages now considered themselves "Chassidim". They were met with all the power and might of the Rabbinate, who had the new movement and its followers- excommunicated.

While we, the Chassidim, won the battle (having successfully taken over the Jewish world, to the extent that "Chassidus" now represents mainstream Judaism), the war was not won yet; few even amongst Chassidim know what was the Besht's contribution to life in general and Judaism in particular. the year of the Beshtian revelation "hisgalus" occurred in 1734. nearly 3 centuries later, the borders of traditional Judaism and of the "new" Chassidic teaching- have become increasingly blurry.

Thinking about the first generation Chassidim, one simply cannot help but wonder; what was so dangerously revolutionary about the Besht teachings that had so many Jews put their lives on the line for it (- Chassidim to preserve it, others to try and make it go away)? what made them give up material possessions and earthly pleasure just to get another glimpse, another teaching from their beloved master? Can the these teachings, that have intoxicated so many, possibly have something soothing for us?

With your permission I would like to use this blog as a platform to clarify, resurrect and study the Besht's teachings. I intend to do so by using first-hand materiel (writings of the holy Besht and what his disciples quote in his name). I will try, and i hope that you will assist, in bringing the Besht and his teachings back to life, raw, unfiltered and pure.

Only first generation materiel will be used, focusing strictly on teachings specifically given over in the name of the Baal Shem Tov and only by those who personally knew the Besht. I think it would be a great idea to re-examine the following books:

(All of them can be studied in the first print online, i will post the URLs so you can get a look at them first hand)

Toldos Yaakov Yosef, Koretz, 1780 http://aleph500.huji.ac.il/nnl/dig/books/bk001845343.html.

Kavonas Ha'Mikveh (and commentary to Psalms 107) of the Besht, Koretz?, 1780? (anyone have any more info?) http://aleph500.huji.ac.il/nnl/dig/books/bk001745684.html

Magid Devorov Le'Yaakov, Koretz, 1781 http://aleph500.huji.ac.il/nnl/dig/books/bk001870067.html

Ben Poyras Yosef, Koretz, 1781 http://aleph500.huji.ac.il/nnl/dig/books/bk001124890.html

Zofnas Paaneach, Koretz, 1782 http://aleph500.huji.ac.il/nnl/dig/books/bk001124891.html

Degel Machneh Efraim, Koretz, 1810 http://hebrewbooks.org/23525

Perhaps we will also get to examine the Shivchei H'Besht, but enough for now. Let us actually get started!

Stay tuned! I sincerely hope that we all enjoy the coming journey!