6th day of Week 20 and the 41st day of the cycle of Tiferet (Balance/Beauty), Yesod shebeYesod shebeTiferet, Foundation within Foundation within Balance/Beauty.
Alef-Bet/Psalms (Cycles of 22 days):
7th day of the 7th cycle. Zayin within Mem and Nun:
At night I remembered Your name, O Lord, and I kept Your Torah.
זָכַרְתִּי בַלַּיְלָה שִׁמְךָ יְהֹוָה וָאֶשְׁמְרָה תּוֹרָתֶךָ:
On Shabbat B'shalach 5516 (1756) the Baal Shem Tov said a Maamar on Vayashav hayam...l'eitano, "The Red Sea returned to its strength," quoting the Rabbinic play on the last word, l'eitano - litnao, meaning to its condition or agreement. In 5521 (1761), a year after the Baal Shem Tov's passing, my Rebbe (the Baal Shem Tov) came to me, said the maamar, and added an explanation of the subject "doing His will" in contrast to "doing His word." And today my Rebbe again came to me to repeat the maamar.
But you shall choose out of the entire nation men of substance, God fearers, men of truth, who hate monetary gain, and you shall appoint over them [Israel] leaders over thousands, leaders over hundreds, leaders over fifties, and leaders over tens.
And they shall judge the people at all times, and it shall be that any major matter they shall bring to you, and they themselves shall judge every minor matter, thereby making it easier for you, and they shall bear [the burden] with you.
If you do this thing, and the Lord commands you, you will be able to survive, and also, all this people will come upon their place in peace."
7. On the day of my distress I call upon You, for You will answer me.
8. There is none like You among the supernal beings, my Lord, and there are no deeds like Yours.
9. All the nations that You have made will come and bow down before You, my Lord, and give honor to Your Name,
10. for You are great and perform wonders, You alone, O God.
11. Lord, teach me Your way that I may walk in Your truth; unify my heart to fear Your Name.
12. I will praise You, my Lord, my God, with all my heart, and give honor to Your Name forever.
13. For Your kindness to me has been great; You have saved my soul from the depth of the grave.
He is always able to remember and arouse his love of the One G‑d, that is certainly, undoubtedly, latent in his heart. This is the meaning of “in your heart”
This love carries with it also fear; that is, the dread of being separated on any account from G‑d’s unity and oneness. Even if it means sacrificing his life without any reason or logic, but purely out of one’s divine nature.
Surely, then, it is far easier to subdue one’s appetites, since this entails much lighter suffering than death which he would willingly endure so as not to be torn away from G‑d. Mastering his evil inclination is easier, both in the category of “turning away from evil” even when it concerns a minor Rabbinic prohibition so as not to transgress G‑d’s Will, since at the time that he does the forbidden act, he thereby becomes separated from G‑d’s unity just as much as through actual idolatry.
If one vows not to derive any benefit from one's friend, but [the friend] has nothing to eat - he may give [food] to a third party [as a gift], and [the friend] is permitted [to take it]. It once happened in Beit Horon that someone's father was forbidden [by vow] to benefit from him. [Now, the son] was marrying off his [own] son, and said to his friend: "May the courtyard and the festive meal be a gift unto you, on the condition that my father come and celebrate with us at the festive meal." "If it is truly mine," he said, "then let it all be consecrated unto Heaven." [The son] said to [his friend]: "I didn't give my property to you for you to consecrate it unto Heaven!" He replied: "You gave it to me so that you and your father can feast together, and be reconciled, while the transgression of breaking the vow will fall upon [me]!" When the case was presented to the Sages, they ruled: any gift not given in a manner allowing for consecration is not a gift at all.