Friday, July 25, 2014
Thursday, July 24, 2014
AyinBase / Ayin Beis with R' Paltiel 26 Tammuz, 5774
9th line from the end of the page – (line begins, “shevah...”) For text, click: Here or see below.
We are explaining the principle of bechirah/choice.
It is a choice that is not based on identifiable value, but due to the choosers essential relationship to the subject of choice. This choice reflects how things are in the Source.
To get a feel for this the wedding celebration was described – it is seen to emanate from the essence of the father.
Although during the actual celebration a wide range of guest are included. But the core remains intact. That is the source. And after the festivities end it becomes manifest. The inner circle.
The king says to his close friend, 'let's rejoice, just you and I'.
The core is in the essence and not due to a sense of pride or accomplishment.
A son is not just beloved. But he represents the son way beyond the father's own presence.
The identity of the souls of Israel is in their bitul/self nulification. Bitul means that they relate... they are capable of accepting guidance, that is completely beyond their world...
They were conceived not in His will or pleasure, but in His essence. And from there on they were separated and purified, that only to them should be applied the element of essential pleasure (tynug ha-atzmi).
There was dark and light. And both represented Him. And the Medrash says, 'at that level I don't know which He prefers'. The point is that there is nothing compelling Him to choose one over the other. He chose light. Not based on any features.
He chooses what He should choose. And the choice is His inner will. And that is His choice.
Why does a person relate to his home so deeply? It is very significant to him. Beyond function it has a primal importance. So the home reflects his will/ratzon. Thus that there is an inner will in the home is because he is bound to it. He does not enjoy the home by choice, but because he is involved in it.
Above there is no element of Him being bound to something. Even wanting His own will is His choice! He needs nothing for His well being / comfort. And yet he so chooses, that this will be His will and to this He will tie Himself...
And what is this choice?
He chose Torah and Mitzvoth and the souls of Israel. All the nations are capable of goodness and kindness. The unique element of the Jews is 'we don't care how it reflects itself in the world, we will just do Your Torah'.
This is like being a guest at a meal and focussing on the host and not the food.
Essential Pleasure is identified in the souls of Israel. And they were chosen to identify the intent of the whole of creation – this is the level of choice.
AyinBase / Ayin Beis with R' Paltiel 26 Tammuz, 5774
2nd line from the end of the page – (line begins, “ubah...”) For text, click: Here or see below.
The selection of Israel was made on a level higher than 'function' or 'features'.
There is a distinction between his inner pleasure – the cause and the extended celebration.
When the active celebration ends only the core remains. And the distinction is seen clearly.
After class: in this short audio recording Rabbi develops the concept of the real depth of each 'personality'... (mentioned previously in the recording at the end of yesterday's class)
Wednesday, July 23, 2014
AyinBase / Ayin Beis with R' Paltiel 25 Tammuz, 5774
8th line from the end of the page – (line begins, “rotzeh...”) For text, click: Here or see below.
We are describing the way when one makes a celebration for his son's wedding – there is an essential joy/will. It is an inner element that is not identifiable externally. It is a joy that is inherent in his essence. This is the difference between the inner and outer elements.
You may even think that it is a self celebration of 'look what I accomplished'. But that is not what we are talking about. There is an inner, essential union between the father and son. This is not pride.
Avraham was told his sons would have abundance and also suffer bondage...
There is a depth and truth in us that is Godly and knows no time and space. This depth is manifest in a son. He is separate. They can have differences. But there is an inner union. The distinction is made on an inner level.
And this is a metaphor for the way the choice is above.
At the wedding celebration, the father wants all participants to enjoy the celebration.
There is an 'overflow' of celebration.
If you think of something that is essential, it is not due to any external arousal. That reality knows no bounds. So the whole world is rejoicing with him, but this is not the essence.
Yet there is a complete distinction between the inner oneg/pleasure with his inner circle, in contrast to the outer circle and the external level of pleasure, where there is the will that all should have delight.
So even during the 'all inclusive' celebration there remains a difference in how the father perceives participants – even at the height of the all inclusive celebration.
And this is a metaphor for the distinction all the way above at the source level. This is like the center of gravity – the whole object is held up, there is a center. Yes, there is a broader effect, yet there remains a center and inherent difference.
And here's a short audio clarifying something from yesterday's class:
Tuesday, July 22, 2014
AyinBase / Ayin Beis with R' Paltiel 24 Tammuz, 5774
Below the middle of the page – (line begins, “ha-inyan hu...”) For text, click: Here or see below.
The difference between, and the choice between the internal and the external level is based on the difference between the inner and external levels of tynug/pleasure.
This is hard for us to perceive, since we base our conscious actions on reasons. Even getting out of bed in the morning which you may think is a perfectly wholesome human action has an admixture of specific reasons/enticements such as, 'okay, time to go to class' or 'I need to get to work'...
Whereas in reality there is an inner motivation of: 'I want to participate in daylight' that is deeper than any specific activity.
I don't need a reason to live. I don't need a reason to participate in life. Even though life is active it is beyond reason. It is not active in contrast to inaction. Life is active.
So there is a choosing of the inner level. Not due to some kind of benefit, but because it is Him.
The souls of Israel and the Torah are the inner reality of the world.
A home consists of a physical structure. The inner reality of the home is the human element.
It is important to cleave to the inner reality of things. The external view is so prevalent. Yet we go with the inner reality that is not manifest. We live with the inner reality that God made.
Both the inner and external levels are necessary.
At every moment a person is 'much bigger than what meets the eye'.
Monday, July 21, 2014
By way of introduction: we said that we must understand that when we educate, there is a basis for the action...
is what is taught to the child contrary to his nature? No! Absolutely not! You are in fact leading the child into his own world.
It is not training.
It is not education. Education is new information. Chinuch is different.
By contrast chinuch is built around different principles. It is like teaching someone how to drive – he has a feel for it! He's part of this reality. He just has to practice what he already knows.
The learner has to get into the car and practice. If the person had not seen a road or a car before he would not be able to relate.
There is human intelligence and reality preceding the chinuch.
The chinuch is the action of correlating the person and his sense of life with life in the world.
You can help someone to get accustomed to driving a car. But is that what keeps him on the road? Is his fear of an accident what keeps him there? No, he relates to the function and reality of the road. It is a human reality that reflects the human perception of the world.
And he doesn't first hear of the road when he gets behind the wheel. He has a recognition of the reality of the road. He knows the world is not a jungle and that it is a place of meaning and interconnection.
Children know how to ride bicycles. And each child knows that to ride he must not look straight down to the ground. You look ahead. The wheels touch the ground, but the movement is in the intended direction. It is a simple point that is illustrative of all aspects of human activity.
The Rebbe MAHARASH was a child and playing with others outside and they challenged each other to climb a high ladder. None could make it. But the MAHARASH climbed straight to the top. His father the Tzemach Tzedek, his father asked him how he did it. The boy responded, 'I didn't look back. I went straight up. I didn't look down.'
The other boys situated themselves on the earth. The Rebbe did not have that orientation. This is an intellectual sense. It is a soul sense of reality. It says, 'God made the world, and for this reason things are real'.
Principles of chinuch mean to bring the child along via the things he can relate to, beyond what he can grasp and understand.
Children have a profound sense of the reality of life.
He knows that a human being is in the world not just to survive. He knows the human being has a mission. And the whole world stands ready to help him accomplish his mission. An object like a 'table' is one of the things that help him with his mission.
When the child sits at a table it is natural to him. He senses he's here as a human presence, not just to feed himself.
He senses the apple is a created entity, and it is appropriate to make a blessing – he senses the reality. He begins to respect the elements of the world he encounters – everything is real.
And then every piece of information is part of a whole reality. This way whatever he is learns he is 'at home' and not 'at a loss'.
Proper chinuch sets a child on a happy path for life... and when he learns he feels that he is learning about his world and not 'put upon'.
This is the second phase of chinuch. The first phase is to maintain a respect for, and a cognizance, of the wisdom of the child.
So when a child makes a blessing on a piece of fruit, it is much more than training. He and the fruit acquire a different significance when the bracha/blessing is made.
AyinBase / Ayin Beis with R' Paltiel 23 Tammuz, 5774
At a third from the top of the page – (line begins, “ahtzmi...”) For text, click: Here or see below.
For a Jew his self identity is not himself, but the Godly truth. This is his sense of self... We start with truth, not with the statement of 'I am here'. You may ask how can i know without knowing myself first? And the answer is that it is a soul knowledge that is not 'world based'.
The Torah gives us a way of life that lifts us above the world.