Spiritual healing

There is a story about a certain patient whose doctor despaired of healing him. The sick man's condition continued to worsen, until he could no longer speak. It happened that the Baal Shem Tov came to the place where the patient lived, and asked to visit him. Upon arriving, the Baal Shem Tov ordered some meat stew to be made, and gave it to the patient, who immediately began to speak again. After this, the Baal Shem Tov healed him until he was completely healthy again. 

The doctor was shocked to see the patient healthy again, and asked the Baal Shem Tov how he healed him. "I know for certain," said the doctor, "that his vocal cords were damaged, and there was no way that they could be cured!" 

Replied the Baal Shem Tov, "You 'diagnosed' the patient physically, while I 'diagnosed' him spiritually.

Mysteries of the Bahir: Alef and Bet

Sometimes, Torah is so mysterious I don't know where to begin talking about it. But with meditation, sometimes I can find an answer. Here's one thing that stumped me:

What does the Bet (ב) resemble? It is like a man, formed by G-d with wisdom. He is closed on all sides, but open in front.
The Alef (א), however, is open from behind.
This teaches us that the tail of the Bet is open from behind. If not for this, man could not exist.
Likewise, if not for the Bet on the tail of the Alef, the world could not exist. 

~ The Bahir, #15

After an hour or so of thinking about it, an idea dropped in:

Gravity and the Sefiros

It is frequently mentioned in works of Kabbalah that the sefiros are expressions of G‑d, rather than parts of him. But if they are expressions, how can there be so many expressions of an utterly unified and unique being? The question is compounded by the unequivocal statements of the Rambam:

... This G‑d is one. He is not two or more, but one, unified in a manner which [surpasses] any unity that is found in the world; i.e., He is not one in the manner of a general category which includes many individual entities, nor one in the way that the body is divided into different portions and dimensions. Rather, He is unified, and there exists no unity similar to His in this world....

~ Hilchos Yesodei HaTorah 1:7

If He is utterly unified as the Rambam says, what gives rise to His varied "expressions"? How can a single, indivisible Cause have varied effects?