AiynBase with R' Paltiel 12/1/09 Tuesday 14 Kislev 5770
Page base – above the middle.
For video, click here.
Tuesday, December 1, 2009
Monday, November 30, 2009
Like a son or like a servant
AiynBase with R' Paltiel 11/30/09 Monday 13 Kislev 5770
Page base - 8 lines from the top (after the parentheses).
The koach hametzaveh in the mitzvah are hidden. Mitzvot are like shluchim, on the level of ohr davuk.
About doing mitzvot it is said, man with do them, and live by them. That is to say the life force of them functions in the person. This means it is a revealed light.
Kabalas ol involves giving over oneself – with nothing excluded. This is tshuvah, which is return. It is a return to Him, not an addressing of a blemish. Addressing a blemish is specific action; return/tshuvah is a return to the place of origin – this is a return to source and a complete change of state.
For video, click here.
"I have no business being in the world... "
11.29.09 (Sunday, 12 Kislev) p.2 (top)
What is the yisron/advantage in teshuvah over all other mitzvos? It cannot be that teshuvah reaches into etzm when other mitzvos don’t – b/c mitzad the commander of the mitzvos (the mitzaveh) all mitzvos are one.
Gilui ha ratzon – ratzon is already present in a revealed state, not in its original level before it is a present ratzon. In our world the rule comes after the fact (traffic light to prevent a crash). In this there are 2 levels: (1) you want that there should be no crashes, but this is after the fact that something already exists (the existence is already present). Gilui ha ratzon – if there will be such a possibility that there will be a crash then you must prevent it. Gilui ha ratzon where there is already the possibility that there is multiplicity. In this ratzon itself there is the koach ha mitzaveh. Why should there be peace? Not just that there shouldn’t be a crash, but that this represents the koach ha mitzaveh – but this is b’helem.
Mitzvahs given to purify the people. This means that there is already a briah and the possibility of being impure. This is already the gilui of the ratzon. Then [#2?] there is the inyan that there is the mitzaveh ha mitzvos (i.e. the whole world was created so that there should be the inyan of mitzvos). Whole reason the mitzvos given so that the mitzaveh could be present in the world. Ultimately when we keep the mitzvos we change the fabric of the world itself. Recreates the world in the image of the mitzaveh.
Kabbalos ol malchus shamayim – must relate to the heavenly kingdom. Why do you need to have 2 steps, first accepting malchus shamayim then accepting mitzvos. Through the mitzvah itself you are not necc recognizing the mitzaveh of the mitzvos. This is a separate step of relating to the malchus shamayim directly. I have no business being in the world if I don’t have the melech. Otherwise what is the point of being here. Who says I have to be a mitzeus and what is the point of my mitzeus? How can he go on mesiras nefesh? His recognition of the melech is even deeper than his recognition of himself. Soldier goes to war, he is on the front lines and enemy is aiming a gun at him. He has to keep his mind, aim at the enemy and shoot. How does this ordinary person have the presence of mind to do this right? If he is thinking about his own safety he is for sure going to get shot and not going to be able to do his job. He must focus exclusively on what he has to do. He is dedicated to the reason for the war; he is dedicated to the melech. Pointing at me is pointing a gun at the melech / at my kingdom. With this insight he is completely oblivious to the danger. This is kabbalas ol malchus shamayim. What defines my mitzeus; I am an eved of the melech. Foot (Soldier) is concerned about being damaged, not because he will be damaged, but that this will damage the head (king).
Kabbalos ol is shyiach to something that is a separate mitzeus. You are a mitzeus but that you are mekabbel the ol. It doesn’t nullify your mitzeus but it subjugates your mitzeus.
Shliach – gilui l’vad. Something separate from the mishaleach. He can relate to the mishaleach because the mishaleach told him what to do. The shliach can only be created through the revealed ratzon of the mishaleach. But we also say that the shliach has the power of the one who sent him.
Mitzvos are ohr that remains dovek to the etzm. Fact that ohr would disappear if you put a partition, this does not represent the principle that it is dovek to the etzm, it means that it is dependent on the etzm. The ohr that hits the ground is not ohr in the pure sense; this is ohr that combines with darkness. If we saw light itself we wouldn’t see the object. This is not pure ohr that remains dovek with the etzm that represents what the etzm is. This light represents a light that can recognize darkness. Etzm knows no such thing as darkness. Then there is day – that the whole atmosphere is lit up. This does represent sun. It is not a functional light. It is an essential state. When ohr represents the maohr, then we say it is dovek b’maor.
Even though mitzvos are an inyan of ratzon and have an application in the world (like ohr l’hair) nevertheless they are not like ohr l’hair – you are doing them because you are relating to the mitzaveh. In the mitzvos there is the inyan of the mitzaveh. Even in the practical level they remain dovek to the etzem. This is the presence of the king in the world. It represents the etzm but it outside the etzm (this is the idea of being a shliach).
Kabbalos ol connects you directly to the melech. Ohr dovek to the etzm is not a direct connect to the king itself.
Friday, November 27, 2009
Depth of the depths
From the line starting lemayla - 4th line from the bottom of page one.
The advantage of tshuvah over all the other mitzvahs, that it reaches to the dept of depths, nevertheless from the side of the source of all wills, they are all equal – ie even tshuvah is on the same level.
Life as we experience it is not true life – it is the connection of the nefesh and the body.
The life of the neshama does not dissipate – it is G-dly.
We are sensitive to external effects. The neshama is sensitive since it is through and through life.
There is no passive state for the neshama – not since it is ill at ease, but since it is alive.
The ratzon for the mitzvot is from Him – there is no external cause and hence are all equal.
The mashal to show this is that a kohein to serve in the temple has to be without blemish. To be complete it does not matter if the blemish is on his toe nail or his face. So too from the One who will it – every detail is like the whole thing.
The nefesh rises up to hashem all the time, but it is by choice.
We are trying define the advantage of tshuvah over other mitzvah's even though for Him they are all equal, and why does tshuvah reach up to the deeper ratzon – what is its quality?
Thursday, November 26, 2009
Having Him in the world
AiynBase with R' Paltiel 11/26/09 Thursday 9 Kislev 5770
Middle of page one – line starts, “hachet”.
The effect of tshuvah is that the situation will revert to its original state, and higher than that.
The ratzon that was withdrawn; Hashem made the world and each person, why does he want each person? He has 613 reasons – these are the 613 mitzvot. If there is a blemish, then one of the reasons is missing – there is a lack of G-dly life flow.
Here the life flow is not existing. The chassid who was blessed with long days, wanted to make sure they were G-dly days filled with awareness of Him. To get this life the neshamah must be connected with elokus.
Logical proof that He created the world is not a connection. A direct neshamah experience of the G-dly in the wold is the connection – a recognition of the inyan eloki in the world and in his life.
Doing mitzvot is to connect to and represent Him, who is commanding us. Tshuvah returns us to Him.
In this lower world, there cannot be a primary ratzon; wants in this world are to satisfy something that is missing. Nothing has its own essential state of being.
But mitzvot are representative of the baal haratzon himself – this is where world connects to Him. Why not connect to him directly? If we did we would cease to exist. Connecting through mitzvot allows for the miracle of 2 opposites – you have Him and yet the world remains a world. The platform for doing mitzvot is not world it is atzmus.
For video click here.
Middle of page one – line starts, “hachet”.
The effect of tshuvah is that the situation will revert to its original state, and higher than that.
The ratzon that was withdrawn; Hashem made the world and each person, why does he want each person? He has 613 reasons – these are the 613 mitzvot. If there is a blemish, then one of the reasons is missing – there is a lack of G-dly life flow.
Here the life flow is not existing. The chassid who was blessed with long days, wanted to make sure they were G-dly days filled with awareness of Him. To get this life the neshamah must be connected with elokus.
Logical proof that He created the world is not a connection. A direct neshamah experience of the G-dly in the wold is the connection – a recognition of the inyan eloki in the world and in his life.
Doing mitzvot is to connect to and represent Him, who is commanding us. Tshuvah returns us to Him.
In this lower world, there cannot be a primary ratzon; wants in this world are to satisfy something that is missing. Nothing has its own essential state of being.
For video click here.
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