In the mystical teachings of the Baal Shem Tov, we are reminded of the profound spiritual journey that each of us is invited to embark upon—one that goes beyond the surface level of our physical existence. His words encourage us to reframe how we think about prayer, life, and the very nature of our connection to HaShem. At the heart of his teachings is a concept that, when understood, can transform not only how we pray, but how we live: the power of forgetting oneself and entering a higher state of being, one that transcends time, space, and the dualities of this world.
The Baal Shem Tov tells us that in order to truly connect with HaShem, a person must learn to think of themselves as nothing. That’s not to say that we should feel worthless or insignificant—far from it. Instead, this teaching is about letting go of our ego, our constant need to assert ourselves and our desires. When we’re constantly focused on ourselves, our own needs, and what we think we want or deserve, we create a kind of separation between us and the Divine. It’s like standing in front of a bright, endless horizon and insisting on holding up a tiny mirror. The mirror only reflects ourselves, while blocking out the vast, infinite light beyond.
The Baal Shem Tov calls on us to let go of that mirror. To stop focusing so much on our own image, our own desires, and to shift our attention toward the greater good—the Shechinah, HaShem’s presence in the world. When we do this, something incredible happens. We transcend the limitations of time and space. We enter what the Baal Shem Tov refers to as the World of Thought, where the usual distinctions between life and death, ocean and land, don’t apply. Everything becomes equal. It’s a realm of unity, a place where we can experience true oneness with HaShem.
But how do we get there? How do we access this World of Thought? The key, according to the Baal Shem Tov, is in forgetting ourselves. This doesn’t mean ignoring our problems or pretending they don’t exist. Rather, it’s about releasing our attachment to them, recognizing that our personal struggles are part of a much larger picture. When we pray, instead of focusing solely on our own needs—our health, our livelihood, our relationships—we’re invited to direct our prayers toward the good of the Shechinah, the Divine presence that sustains all of creation.
In a sense, it’s a call to shift our perspective. Instead of asking, “What do I need?” we ask, “What does the world need? What does HaShem’s presence in the world need right now?” This kind of prayer, where we forget our own ego and focus on the bigger picture, is what allows us to transcend the physical world and enter a higher realm of existence. In this state, everything becomes equal because we’re no longer stuck in the dualities of good and evil, success and failure, pleasure and pain. We’re tapping into a level of reality where all of these distinctions dissolve, and only oneness remains.
The Baal Shem Tov draws on the Zohar to illustrate this idea. The Zohar discusses a moment in the Torah when the Israelites are trapped at the shores of the Red Sea, with the Egyptians closing in behind them. They cry out to HaShem, and He responds, “Why do you cry to Me?” This seems like an odd question—after all, who else should they cry out to in such a dire situation? But the Zohar explains that HaShem is urging them to go beyond their immediate fear, beyond their attachment to their physical danger, and to enter the World of Thought, the realm where all is equal and there is no distinction between life and death, between being trapped by the sea or standing on dry land.
This is a powerful message for all of us. When we’re in the midst of struggle, whether it’s a personal crisis or a broader challenge, the natural response is to cry out for help. And there’s nothing wrong with that—prayer is a beautiful and necessary part of our connection to HaShem. But the Baal Shem Tov and the Zohar are encouraging us to take it a step further. Don’t just cry out from a place of fear or need. Abandon yourself completely to the higher reality, the World of Thought, where everything is already balanced, where all outcomes are already part of the Divine plan.
The challenge, of course, is that most of us are very much attached to this physical world. We live in a realm where duality rules—there’s good and evil, success and failure, joy and pain, and we experience these contrasts every day. It’s easy to get caught up in this duality, to feel stuck in the back-and-forth of life’s ups and downs. But the Baal Shem Tov reminds us that there’s another way of being. When we focus too much on ourselves, on our own needs, we make it impossible for HaShem’s infinite presence to dwell within us. After all, HaShem is boundless, and no finite vessel can contain the infinite.
This is why the Baal Shem Tov says that when a person considers themselves as something—when they pray for their own needs or focus too much on their own desires—HaShem cannot fully enter into their life. It’s like trying to pour the ocean into a cup. The cup simply cannot hold it. But when a person considers themselves as nothing, when they let go of their ego and their attachment to their own self-importance, they create the space for HaShem to fill. In that space of humility and surrender, the infinite can dwell.
It’s a paradox: the more we let go of our own sense of self, the more we can become a vessel for the Divine. This doesn’t mean that we lose our individuality or our unique purpose in the world. On the contrary, it means that we become more aligned with our true essence, which is to be a reflection of HaShem’s light in the world. When we stop focusing so much on our own needs and start praying for the Shechinah, for the good of the world, we find that our own needs are met in ways we could never have imagined.
This is the secret of true prayer, according to the Baal Shem Tov. It’s not about asking for what we want and hoping we get it. It’s about forgetting ourselves, surrendering to the greater good, and trusting that HaShem’s infinite wisdom will guide us to where we need to be. And in that space of surrender, we can experience the ultimate unity—the oneness of the World of Thought, where all is equal, all is connected, and all is held in the loving embrace of the Divine.
As we move through the days of Rosh Hashanah and Yom Kippur, let this teaching inspire us to approach prayer with a new mindset. Let us strive to forget ourselves, to let go of our ego, and to pray not for our own sake, but for the sake of the Shechinah. In doing so, we open ourselves up to a reality that transcends time and space, a reality where everything is already whole, and where we are part of something much greater than ourselves. And in that space, we find true peace, true connection, and true oneness with HaShem.
This blog is in the merit of Eliana bat larisa. May HaShem help her attain all her hearts desires speedily, in excellent health and easy parnassa tova.
In my book Pick Me Up HaShem, you’ll find many prayers that explore how HaShem is constantly drawing us closer to Him, inviting us into a deeper relationship through prayer and reflection. These prayers are designed to help you connect with the divine presence in a way that transcends mere requests and taps into the true purpose of prayer.
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Inspired by the Baal Shem Tov:
נח, קל״א
צריך האדם לחשוב את עצמו כאין וישכח את עצמו מכל וכל ויבקש הכל בכל תפלתו על השכינה, ואזי יכול לבוא למעלה מהזמן, דהיינו לעולם המחשבה, ששם הכל שוה, חיים ומות, ים ויבשה, וזהו מה שכתוב בזוהר (בשלח דמ"ח ע"א) אלי דייקא דא בעתיקא תליא, שהיו צריכין להפקיר את עצמן, ולשכח בצרתן, כדי שיבואו לעולם המחשבה, ושם הכל שוה, מה שאין כן כשהוא דבוק בגשמיות עולם הזה הוא דבוק בהתחלקות טוב ודע, דהיינו זיי"ן ימי הבנין, ואיך יבא למעלה מזמניות, ששם אחדות גמור, וכן כשחושב את עצמו ליש, ומבקש צרכיו, אז אין הקדוש ברוך הוא יכול להתלבש בו, כי הוא יתברך שמו אין סוף, ואין כלי יכול לסבלו, מה שאין כן כשחושב את עצמו לאין:
(ליקוטי אמרים די"ח ריש ע"ג, והוא בקיצור בכתר שם טוב ח"ב ד"כ ע"ד).
A person must consider himself as nothing, forgetting himself completely and praying only for the good of the Shechinah. Then he can attain a level that transcends time – the world of thought, where everything is equal: life and death, ocean and land. This is the meaning of the Zohar: “‘Why do they cry to Me?’ (Exodus 14:15) – ‘to Me’ specifically, for the matter depends upon Atik.” They had to abandon themselves completely and forget their own danger in order to enter the World of Thought, where everything is equal. However, when a person is attached to this physical world, he is attached to the duality of good and evil; that is, the seven days of creation. How then can he rise above temporality, to absolute Oneness? So too, when he considers himself as something and prays for his own needs. Then, G‑d is unable to clothe Himself in him, for G‑d is infinite, and no vessel can contain Him. This is not the case if he considers himself as nothing.
Likutim Amarim, p. 18c
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