From the Besht there is an explanation (to Midrash: Eicha Rabba Pesichta Beis) "If only they would abandon me and [they] would watch my Torah". The explanation: For true knowledge is that one does not know. However, there are two types of not knowing. One is that one immediately doesn't enter to probe and to know after [the fact is] that is impossible to know.
The second [way of not knowing] is that one probes and seeks until he knows that it is impossible to know. The difference between this and that one [can be understood] with a parrable. There were two people who wanted to know the king. One of them entered into all the rooms of the king and benifited from all the rooms and halls of the king.
After this he was not able to know the king. [In contrast] the second one said that after it is impossible to know the king he didn't enter into the rooms of the king at all.
[A teaching] from [Rabbi Israel] the Master of Good Name: An interpretation of the verse "his wives turned away his heart" (I Kings 11:4). That there is not a single letter in the Torah that does not carry two meanings that correspond to the [Divine] Masculine [i.e., Tifferet] and Feminine [i.e., Malchut], etc. If this is so, you will find that nothing created in this world does not include [an aspect] of all [of existence]. And the choice is given to each individual to incline to whatever aspect he wishes. For this [reason, the verse states] "his wives turned away his heart".
From the BeSh"T. "There are three graces: the grace of a place on (in the eyes of) its inhabitants"... (Sotah 47a). This is explained in Chullin 91b, that [when Jacob slept] God "folded up all of the Land of Israel under him"; "the land which you lie upon, I will give it to you" (Genesis 28:13). Meaning, that you will not need to travel from place to place in order to clarify the land's sparks of holiness, for you will be able to clarify them in your place. "And Noah found grace..." (Genesis 6:8)
"Two of each", man and his wife, they came to the ark (see Genesis 7:9). An interpretation [of the verse is that] there are two interpretations [contained] within each letter [of the Torah]. One [corresponds] to the aspect of the [Divine] Remembering of Mercy. The second [corresponds] to the aspect of [Divine] Judgement. And the righteous transform the Attribute of Judgement to the Attribute of Mercy.
From the Baal Shem Tov: When one becomes aware that emotional suffering [lit: afflictions of the heart] are [signs of] the illness of the soul, [expressing] the mystery of diminished consciousness - once one has this awareness, then one repairs [lit: sweetens] this [i.e. the suffering] through the awareness. This constitutes one's healing. This is not the case with the mystery of hiddenness, as in the verse "I will surely hide [My face]" (Deuteronomy 31:18), which is when one is not aware that one is spiritually ill. Then one does not [experience] the healing of one's personal affliction.
