The Trait of Equanimity
We continue with our excursion into the Ba’al Shem Tov’s understanding of Divine Providence (הַשְׁגָּחָה פְּרָטִית), second famous and fundamental teaching from the Ba’al Shem Tov:
"I have set Havayah before me always"—the word "I have set" (שִׁוִּיתִי) is cognate with equanimity. Regarding everything that happens to him, all should be the same to him, whether it is something in which people praise him or disgrace him. And similarly in all other matters. And in all that one consumes, whether he eats delicacies or other foods, everything should be equal in his eyes. For through this, the evil inclination is entirely removed from him.
And for everything that happens, he says, "This was sent by Him, may He be blessed, and if in His eyes it is appropriate, etc.” All his intent is for the sake of Heaven. But from his own perspective, there is no distinction. This is a very great level.
The recognition that everything that happens is under God’s Divine Providence—"This was sent by Him, Blessed be He"—leads to the acquisition of the trait of equanimity (הִשְׁוָואָה), which is the Ba’al Shem Tov's interpretation of the verse "I have set Havayah before me always" (שִׁוִּיתִי הוי' לְנֶגְדִּי תָּמִיד). God loves me more than I love myself and knows what is truly good for me, and I do not argue with Him—if He sent me something, it is certainly the best for me, and I trust Him. Therefore, it does not matter what others say about me or what is placed on my plate—everything is from God, through Divine Providence, and everything is equal in my eyes. God Himself is present in everything, even the smallest things, guiding me—everything is God, and this brings equanimity.
This verse, “I have set God before me always,” is one of the five verses of repentance taught by Rebbe Zusha of Anipoli. The first letters of these 5 verses spell the word “repentance” (תְּשׁוּבָה) and this verse is the second, beginning with the letter ש. The explanation given for the connection between this verse and repentance is that it is speaking about the renewal of creation at every moment, and repentance is of course a renewal of one’s life, as if it has just started over again. However, many times it is explained that the renewal of creation at every moment and Divine Providence are one and the same.
The Ba’al Shem Tov concludes that reaching a state of equanimity "is a very great level," and one who has "removed the evil inclination from themselves entirely" is considered a consummate tzaddik (righteous person).
But how does this service of equanimity relate to people of our lower nature?
This is an example of a level of service that is spiritually far from us to but even though we may not be able to achieve it perfectly, it is worthwhile for everyone to strive as much as possible to come closer to it. Attaining perfect equanimity is limited to the righteous, but the attempt to reach it is valuable for every soul, because its principles are easily understood. We see that works by the tzaddikim of the Chasidic movement, such as for example the Noam Elimelech, speak of the Divine service of the righteous. At first glance, it may seem that we cannot reach the level they are talking about, but if I understand the content of their teaching, I am getting closer to it—it touches me. This is why we love to learn these books. If I understand what the tzaddik wrote, which essentially describes himself, I receive a spark from the work of the tzaddik.
The trait of equanimity arises from awareness of Divine Providence, and the path that leads to it passes through honestly aspiring and striving to see and experience Divine Providence. If I were to see Divine Providence constantly, without interruption, I would surely reach equanimity and I would become what the Tanya describes as a tzaddik. When I see Divine Providence only intermittently—observing how the leaf blows in the wind and arrives at its place through Divine Providence—even though I only have a momentary and fleeting vision of Divine Providence, this momentary insight causes me to aspire toward equanimity. If I constantly recognize that everything is sent by God, I accept it and have in mind that everything that happens is for the sake of Heaven, I become a tzaddik. If less than that, then the Tanya’s directive “would it be that I would be a beinoni—an intermediate individual” is what I should strive for.
In All Your Ways Know Him
The Ba’al Shem Tov’s teaching continues, adding another aspect that stems from the recognition of Divine Providence and the equanimity that follows it:
Similarly, a person must serve God with all their strength, understanding that everything is for the benefit of Heaven, that God wants us to serve Him in all ways. The meaning is that sometimes a person walks and talks with others, but during that time cannot learn. In such times, they must be attached to God in their thoughts and engage in spiritual unifications (yichudim). Likewise, when a person is traveling and cannot pray or study as they usually do, he must serve God in other ways. He should not distress himself over this, because God wants us to serve Him in all ways—sometimes in this manner and sometimes in that manner. This is the reason why the opportunity arose for him to go on a journey or speak with others—it is all for the sake of serving God in a different way.
Here we see a transition from "I have set Havayah before me always" to "In all your ways know Him"—even when, through Divine Providence, a person cannot be attached to God through Torah and mitzvot, as they would wish, they must know that the Holy Blessed One "needs to be served in all ways," even in "your ways" (not just in the 'ways of Heaven' through Torah and mitzvot). One should be aware that for now, God is arranging circumstances in a way that they require his service in a different manner.
The second part of the teaching relates to awareness of Divine Providence:
A great principle is to "commit your deeds to Havayah, and your thoughts will be established," meaning that everything that happens to a person should be thought of as coming from God.
Also, one should beseech God that only what is truly beneficial for them according to His wisdom come to them, and not what might seem beneficial according from one’s own perspective. For what seems good to us may actually be harmful. Rather, one should cast one’s lot—every matter and every need—upon God, as it is written, "Cast your needs upon Havayah."
God orchestrates everything for the person's benefit, inevitably and regardless of our conduct. What we should be beseeching God for is the ability to see and feel this truth.
Summary and Structure
The internal structure of the Ba’al Shem Tov’s teaching can be identified as follows. Equanimity is a faculty of the World of Creation, where “being” is possible. In this state, all is in its pre-Creation state, known as the hyle (יְלוּלִי, in the form rendered by the sages). Consequently, all is equal (the source of equanimity), since everything is still only in potential.
The service described here as, “Know Him in all Your Ways” elevates the World of Action, which corresponds to the final hei of Havayah to unify with the vav, which corresponds with the World of Formation. One might say that to be able to serve God in all of one’s actions, one needs to be very creative, which is why this is quite difficult for most people.
Finally, beseeching God in prayer, asking that we be able to see Divine Providence, to truly become aware of how all is good and for one’s benefit is the secret of prayer, which corresponds to the World of Action and King David–who is the archetypal soul of the sefirah of kingdom, corresponding to the final hei of Havayah—who said about himself, “I am prayer” (וַאֲנִי תְּפִלָּה). The constant plea to become conscious of Divine Providence is one of the hallmarks of King David’s lowliness.
To summarize again: The novelty of this teaching is that awareness of Divine Providence brings the person to equanimity and also to the service of "In all your ways know Him," and that the person should pray to be able to see Divine Providence and understand that everything is for their benefit.
(based on a class given on the 25th of Adar, 5785)
