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.