Being Alone With God

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Being Alone with G-d - 2

4. The Baal Shem Tov (Rabbi Yisrael ben Eliezer, 1698-1760)

5. More Teachings from the Baal Shem Tov

6. Tanya – Sha’ar Ha’yichud Ve’ha’emunah

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4. The Baal Shem Tov (Rabbi Yisrael ben Eliezer, 1698-1760)

The Baal Shem Tov as a Boy

The Baal Shem read and understood the above passages in a very profound way. Not only should my mind and heart be with Hashem while I am speaking with people, but I should know that every word I say and every word I hear others speak is Hashem teaching and speaking to me. There is nothing but Hashem.

Here is a free translation of a short biography about the Besht (Baal Shem Tov) from Toldot HaPoskim (which contains biographies not only of Poskim, Halachic Deciders, but of many of the great masters who lived during the last 1200 years):

When the Besht was ten years old, his father and then his mother passed away. He was left totally alone without a staff of support. When his father was dying, he took him and held him in his arms, and commanded him to constantly maintain an awareness of Hashem in his mind and heart at all times, for He would truly be with him. He should therefore never take his da’at (mind, consciousness) off this thought even for an instant. Neither may he reveal this sod (secret) to anybody else.

He guarded this command of his father in his heart and made it a part of himself... He loved to be alone in the forests and think deeply about how Hashem was really with him. He began to pave a new path for himself. He learned Zohar and the other books of the Kabbalah with incredible devotion. He would torture himself by not eating and other self imposed punishments and hitbodeduyot (seclusions) in the forest, far from any human, far from the superficial pastimes and enjoyments of mortals....

All during this time, his nights were like days. He delved deeply into the most sublime mysteries of the Kabbalah, the most hidden mysteries of the Creator of the world. In this way, he accumulated da’at in the Torah of Atzilut, concentrating the full power of his mind on the inner illumination, to become perfected with true understanding, namely, to grasp thereby the sod (mystery) of the existence of the world [which seems to conceal G-d], and to clearly know the true reality of the Blessed One [whose existence lies behind the world]. He would carry the Zohar at all times in his breast, and draw forth from it the deepest sodot of the hidden chochmah (wisdom), of the kabbalah nevu’it (prophetic Kabbalah). As he would learn only at night, and act as if he were doing nothing by day, all of the simple people who came to pray thought he was a batlan (a do-nothing), without the slightest trace of da’at or binah...

The Baal Shem Tov’s Teachings

From the few discourses that are left in writing from the Besht and which were transmitted orally to his students, we learn that his shitah (approach) in Elokut (Divinity) was basically that of the Ari and his students. However, he went further. He raised its ruchniyut (spiritual energy-level) much higher and brought it down much lower, even below 10 tefachim (i.e. into the actual physical events of this world). He went so far as draw down the Shefa (Effulgence) of Hashem’s Glory into all the details of Asiyah (the lowest of the four worlds), to the extent that even all who were far from Kedushah (Holiness) could also be seen as holy.

He laid down the basic premise that the verses, “Ein Od Mil’vado [There is nothing but G-d]” and “Melo Kol HaAretz Kevodo [His Glory fills the whole world]” and “Et Hashamayim v’et HaAretz Ani Maleh [I fill the heavens and the earth]” mean exactly what they say, namely, that there is no reality or existence other than His. And all that seems at first glance separate and differentiated from His Elokut (Divinity), is really complete Elokut. And all that happens and comes to pass in Asiyah, although seemingly the result and derivative of prior causes and effects that form the basis of the natural laws of the universe, or from human free will, or the results of human invention... all are the results of inner causes guided by Hashgachah Pratit (Divine Providence) and Chochmah Elokit (Divine Wisdom). These inner causes shine and become illuminated to those of clear vision who have delved deeply into the Chochmah of the Torah and have bound their thoughts in awesome devekut (cleaving) to His Blessedness. For only He, with His infinite power, can constrict and hide Himself in this wondrous way, to the extent that He is revealed and hidden, seen and invisible at the same time!

He is therefore in all of a man’s thoughts. Even every evil thought that comes to a person only comes to him (from Hashem) to fix it and elevate it. These clear-sighted ones, each according to the level of his Da’at, see every angel, literally, as if with their eyes... They hear all decrees and bat kols [divine messages] that come forth and break forth into the world. And as opposed to what so many superficial thinkers maintain, namely, that only certain places are sanctified to heaven, these deep thinkers say that all places are holy. And not only prophecy and visions come from heaven, but each and every word that an understanding one hears with kavannah (intention) from the one with whom he converses. All words are thus like messengers through which one can discover the exact reason [for everything that happens], if only he maintains the proper concentration...

These people are therefore permitted to build mounds of halachot on the seemingly simple conversations of normal people which seem totally irrelevant and shallow. For these unique individuals (tzadikim), who have grasped this wondrous and incredible sod – that all is holy – for them, there is no difference between a Beth Knesset (Synagogue) and a forest where they pray, for it is the kavannah (inner concentration) of the one who prays that hallows even the forest.

And so, also, when they are delving deeply in their thoughts, in devekut (attachment) with the Blessed Creator, there is no difference between words of Torah from the Mishnah or the Talmud or the Midrash Aggadah, and between mundane conversations, superficial and banal as they might be, coming from the mouths of the most gross and prust people. For though the speaker may have no awareness of this level of his own words, this does not prevent one who knows from hearing the deepest truths. For knowing that Hashem has given man a mouth [for a reason] and enabled him to express his thoughts, he also knows and believes that He has placed these specific words in his mouth which contain many different kavannot [for one who understands] and concealed truths hidden in them of which the speaker himself is completely unaware and of which he has no idea (Toldot HaPoskim, Ot Khaf, pp. 308-309).

5. More Teachings of the Baal Shem Tov

The Parable of the King in the Palace (4 versions)

First version: A mighty and wise king once began building a great palace. It would have many chambers, one within the other, and many walls round about it, each surrounded by the other. [In addition to the walls, there would also be many moats, mazes, guards and fierce animals surrounding the palace.] Only one outer gate would remain open, with many doors directly opposite it, leading into the palace. From this door, one would be able to see all the many beautiful pictures and priceless vessels that would be placed everywhere throughout the palace. The king would then dwell in the innermost chamber, hidden and concealed from all eyes.

When the palace was finished, the king invited the princes of the realm and the great men of the land to come, to see, to enter the palace, and to speak with the king. When they arrived at the outermost gate of the palace, however, they found it barred and the doors locked. They asked each other in surprise, “How shall we enter, seeing that such a multitude of walls and closed doors stand between us and the king?”

[They studied the gate and pondered. They saw nothing but wall upon wall. Thus they stood for a long time,] until finally the king’s son came and spoke to them, “Know you not that my father is exceedingly wise and skilled in the art of Achizat Eynayim [optical illusion]? Behold, the entire palace is unreal. There is no wall, no partition, no gate, no door. It is all an optical illusion. It bears the semblance of reality to he who looks upon it, but in truth, the space here is empty. It stretches unlimited in all directions. My father, the King, behold, he stands here before you! For all that your eyes see is but a figment of your imaginations.”

Thus all the worlds and all they contain — all that is felt, everything pertaining to nature or the mind which may appear to us a thing outside of His Blessedness and separate from Him — all these have no essential existence; their existence rather depends solely upon the Spirit of His Mouth. He and they are One, except that G-d, so to speak, secretes Himself in all manner of garments, disguises and contractions by means of which He conceals Himself from His creatures. Hence, all that meets the eye seems to be separating or dividing them from their Creator. But this is the very awesomeness and power of the Yotzer Bereshit — the Creator of the Beginning who conceals Himself in the manifest and manifests Himself in the concealed (Shalom Al Yisrael, Chelek Aleph, p. 54, quoted in Toldot HaPoskim, s.v. Keter Shem Tov, p. 310).

Second version: A very wise king once wanted to test his subjects’ loyalty and devotion. Making use of optical illusions, he made barriers, walls, towers and gates, and ordered that large sums of money be deposited near each gate. He then commanded that his subjects come to him, through these gates and towers.

There were some people who went through one gate, found the money, took it, and went home immediately. Others went through two or three gates, but they too were eventually tempted by the treasures, so they also did not go all the way into the king’s chambers.

The king’s beloved son, however, strove very hard to come to his father, and would not be satisfied with anything less. When he finally arrived in the king’s chambers, he saw that there was really no barrier, and it was all just an optical illusion.

The parallel is obvious. G-d hides Himself with many garments, behind many barriers. But it is known that “The whole world is filled with His glory” (Isaiah 6:4), and that every thought and movement comes from Him. Likeness, every angel, and every chamber, and everything that exists, as it were, is made of G-d’s own Essence. It is like the case of a snail “which is both contained in, and consists of, his garment.” There is thus really no barrier separating man from G-d. When a person realizes this, “All the workers of iniquity dissolve” (Rabbi Yaacov Yoseph of Polnoye, Ben Porat Yoseph 70c).

Third version: A mighty and wise King once conjured up a palace with many walls and partitions around it. These walls included a violent stormwind, a great cloud, a flashing fire and an awesome radiance round about the palace. In between each wall, he placed rivers... guards... bears, lions, snakes and scorpions... in order to prevent the unworthy from entering. To those who were worthy, however, the King is revealed in all His Awesome Greatness, for His Infinite Light shines throughout all the worlds, down to the very depths. The walls and the guards merely conceal the light of His Presence, making people think that He is far away. In truth, however, it is all an optical illusion. And so, a proclamation goes forth every day: “He who wishes to meet the King, let him come, for the King will give him His daughter in holy wedlock, as well as great riches and honor!”

Who wouldn’t want such things! But when some of them come to the first wall, they are frightened. Others make it over a few walls, but when they meet some of the King’s guards strewing money all over the ground, they are diverted, thinking, “Who could want more!” Only the son of the King whose sole desire is to meet his Father manages to get past every obstacle, closer and closer. And when he is frightened, he cries and pleads and calls out to his Father to help him! And when he sees the riches, it is meaningless to him compared to his heart’s sole desire. And so, with a heart that is broken in a thousand pieces from the bruises and the terrors he has encountered, he exerts every ounce of his energy to climb over the last wall, to enter the palace, and to come before his beloved Father. At that point, his Father opens His son’s eyes and reveals to him that there are no walls, no guards, no terrible beasts — nothing. There are only beautiful gardens and orchards, and angelic beings singing and praising the Lord... (the Baal Shem’s Parable as told and explained by his grandson, the Degel Machane Ephraim, Haftarah to Parashat Ki Tavo, and Parashat Vayelech; see also Rabbi Yitzchak of Kamarna’s in-depth commentary on this parable, Netiv Mitzvotecha, pp. 54f.)

Fourth version: They all try to enter, but the very wonders of the palace are a diversion to prevent them from getting to the king in the throne room. Only the king’s son manages to get past all the walls, moats, mazes, guards and fierce animals, into the palace and through all the rooms, to finally enter the king’s throne room. Joyous to have reached his destination, he bows and asks permission to tell his father the king about all the obstacles he had to overcome in order to be standing here now. After hearing of all his trials and tribulations, the king lovingly tells him to turn around to view the entire course of his entire journey from where he is now standing. He does so only to behold beautiful gardens, myriads of angelic beings and endless expanses of light in all directions.

6. Tanya – Sha’ar Ha’yichud Ve’ha’emunah

The entire Shaar Ha’yichud Ve’ha’emunah (Gate of Unity and Faith) in the Tanya is based on the inner meaning of the above parable. See, for instance, Chapters 4 and 6, where Rabbi Shneur Zalman of Liadi plays on the difference between the two Divine Names, Havayah (YHVH) and Elokim, in order to explain the paradox of the Tzimtzum:

It is written, “A sun and a shield is Havayah Elokim” (Tehillim 84:12). The explanation of this verse is as follows: By a “shield” is meant a covering of some sort that is used to protect one from the light of the sun. One shields oneself from the light so that he should be able to bear its intensity. This is reminiscent of what our Sages of blessed memory said: “In the Future, the Holy One will remove [the light of] the sun from its sheath [orb]. The righteous will be healed by it, whereas the wicked will be judged by it...” (Nedarim 8b). For the time being, just as a sheath shields and protects us from the sun, so also does the name Elokim shield and protect us from the powerful revelation of the Blessed Havayah... The meaning of the name Havayah itself is “Mehaveh – He who constantly brings everything into existence ex nihilo” (Tanya, Shaar Ha’yichud Ve’ha’emunah 4)

The name Elokim indicates the attribute of Gevurah [Power, Restraint] and Tzimtzum [Self-Constriction]. Hence its gematria is equal to that of the word HaTeva, Nature (86). For this name conceals the supernal light which gives existence and life to the world, thus giving the impression that the world exists and is governed in a natural way. It is in this way that the name Elokim is said to be a “shield” and a “sheath” for the name Havayah. Its purpose is to conceal the light and lifeforce that flows from Havayah, and which constantly brings everything into existence ex nihilo, making sure that it is not revealed to any creature, lest its [sense of separate] existence be nullified...

This then is the meaning of “Know today and reflect upon it in your heart that Havayah (YHVH) is Elokim in the heavens above and on the earth below – ein od [there is nothing else]” (Devarim 4:39). That is, even the earth, which is most physical, and which appears to all to have actual independent existence, has no real separate existence in relation to the Holy One blessed-be-He. For the name Elokim only conceals and constricts vis a vis the lower dimensions, but not for the Holy One, since [for Him] He and His Name are really One. Therefore even “the earth below” is nullified into nothingness with respect to Him, to the extent that ein od – there is no “else” or “other”... For with respect to the Holy One who constantly brings everything into existence from nothing, all is nullified, just as the light of the sun [is nullified] in the sun.

For this very reason, Scripture found it necessary to warn, “Know today and reflect upon it in your heart,” so that you would never think that either the heavens and all their hosts or the earth and all it contains have actual separate existence in and of themselves... [In truth] their being and essence were brought into existence solely through the Word of Hashem and the Breath of His Blessed Mouth, so to speak, and that Word still stands and constantly flows into them at every moment and gives them existence from absolute nothingness at every instant... Their existence is thus truly and completely nullified with respect to His Word and Breath which themselves are one with His Essence and Being, just as the light of the sun is nullified in the sun.

Rather, it is His very power of Gevurah [Restraint] and Tzimtzum [Self-Constriction] that hide and conceal the lifeforce that flows into them, so that heaven and earth appear as if they existed independently. Nevertheless, the Tzimtzum and concealment only affect the lower worlds, whereas with respect to the Holy One, “Everything is considered as naught before Him” (Zohar 1:11b)... The attribute of Gevurah therefore does not in any way conceal for Him, G-d forbid, for it is not an independent force, since Havayah (YHVH) is Elokim (ibid. Chapter 6).

Next: BEING ALONE WITH G-D - 3

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