Friday, September 19, 2014

“Nothing Compares To You” p: 72(8)

AyinBase / Ayin Beis with R' Paltiel 24 Elul, 5774 

Page 72(8)

At the middle of page (line begins, “ohr...” @ umemayla) For text, click: Here or see below.

In essence the light is not reflective of it.  There is nothing that compels the essence to produce light.   And the light that the essence gives is not representative of any ‘quality’ of essence.

In this world physicality cannot be destroyed.  This is because its presence is a gilui of essence.

We do say about the essence, that it is the First Being… and it does not have a ‘where it is coming from’.   It does not beg the question of its origin.

And here are some great notes from Yehudah:


What I remember:
• Atzmus is unlike any other etzm, such as the sun or the nefesh. 
• The sun and the nefesh each consist of some kind of definition. For example, the sun is essentially bright (bihiri) and the nefesh is essentially life (chai). This brightness and life, however, are essential not functional. This means that the essential brightness does not consist of light; similarly by chayus. Nevertheless when light comes from the sun, it is correct to say that this is a guili from the etzm. The functional light that comes from the sun is somewhat related to the essence of the sun because the essence of the sun is bright, albeit on a different realm than functional light. 
• By atzmus, there is absolutely no definition. 
• Last night, we spoke about the term “mechayiv.” Mechayiv means that its significance depends on it being recognized. We gave several examples. One was money. 
• There’s much more but I don’t have time right now.

What struck me:
• The real significance of something does not convey just because the thing is there. We need to recognize it This goes with the term “mechayiv.” Someone can have money that can sit in the bank, but he totally doesn’t appreciate it or know the significance of it. The money requires that you recognize its significance. This is unlike a wall. It provides shelter whether you recognize it or not. 
• Ohr that comes from Atzmus does not come from Atzmus automatically. It can’t because atzmus has no definition or quality whatsoever. Any ohr that comes from Atzmus comes because Atzmus wants it. Yet, we still call it ohr, which means that it reflects Atzmus. This is literally a contradiction, an impossibility. But Atzmus can accomplish the impossible.
• This ohr from Atzmus is so significant because it reflects a supreme reality.
• Earth matter is indestructible. This is so not because of the earth, but because the earth is a manifestation of Hashem’s will, which is infinite. 

When we doven (pray), we don't share Hashem's attention with anyone else. Hashem wanted that His presence be totally present for everyone who dovens to Him. 

Yehudah F 

Thursday, September 18, 2014

“Light From Essence” p: 72(8)

AyinBase / Ayin Beis with R' Paltiel 

23 Elul, 5774

Page 72(8)

At top of the page (line begins, “...”) For text, click: Here or see below.

We are in the middle of the deep question – how does light come from essence?!

We have been developing this question for some time.  We looked at the soul, which is the essence of life and saw that it gives off life… so for there to be light that reflects the essence, the essence must have some kind of inherent message and then the message is disseminated…

But the essence of Godliness is beyond definitive content or being a defined entity…!  So how does light come from essence?!

The fact that essence gives light is due to His will to give light.  Not that essence per se is compelled to give off light and revelation.  It is only due to His will. 

We are looking for the principle of tzalmenu – ‘our own form’.  Light is also a form – reflective of the source/essence… but there is nothing to reflect in essence, and yet the light is called – ‘in our form’…

What does it mean, ‘He is listening to your prayer’?  or ‘He is present with you’?   We say there is light, but it comes by His will.

We stand on two feet not due to musculature and balance, but due to the human spirit, which is reflected in this stance.  That spirit is reflective of the King in the world.  Without this all of creation is crawling on all fours – dependent on the earth and oriented to darkness. 

The world reflects a Godly will.   The wonder of soul in body.  This makes man a soul presence, despite his bodily element…

This wonder is not due to an engineering feat.  It is due to the will and presence of Godliness…!  Standing on two feet makes no sense.  There is not physical explanation to it. 

This is to say that there is light from essence due to his will!

The body has a labyrinth of vessels – the digestive tract and the circulatory system, and engineering feat, but the vitality is the spirit in the body and it is reflected in the light of sechel/mind.

“It Is Life” p: 72(7 - 8)

AyinBase / Ayin Beis with R' Paltiel 23 Elul, 5774 

Page 72(7)

At 7 lines from the end of the page (line begins, “kuli...”) For text, click: Here or see below.

The Rebbe is explaining the distinction between the essence of the soul – essence of life, and actual essence…

Regarding essence the only reference is ein sof (without end).  
And the term means an absence of description.  This is because any kind of description is limiting and defining, and that is not possible regarding essence…

Our knowledge of Godliness is not via any kind of definitive reference.   The 10 Commandments beging, ‘I am the Lord your God…’ and how can ‘I’ be said, since it is a definitive presence…?  It is not to say we know Him – that would be incorrect.  Essence is totally remote from any kind of references that are based in our context.

So we have the original question (from about 2 pages ago) of how can there be light and reflection/ha-arah from Hashem/God if he is ein sof and beyond description?  This is a significant question. 

We have the world, which we say is a reflection from God, and we say His name is revealed and effecting existence.  So if this is a reflection from Him, this it reflects Him…  The human being is hugely varied in scope and adaptability…  so you may say this variety is the human being… but the limitless variety alludes to the human essence.  You cannot say the huge variety in the world alludes to His Essence…

How can there be a reflection of essence when there is nothing to reflect…?

This is the principle of something from nothing.  And the something is not reflective of the nothing.  The something is there because it was created, not because it is a reflection of its source.  So when we say ‘naseh ve nishmah’ we are taking on what we are commanded to do, in contrast to the limits of ‘what I understand’.

Wednesday, September 17, 2014

“You Are There” p: 72(7)

AyinBase / Ayin Beis with R' Paltiel 22 Elul, 5774 

Page 72(7)

At 7 lines from the end of the page (line begins, “kuli...”) For text, click: Here or see below.

Essence is beyond the level of presence.  He has not form.

The Rebbe relates to the essence and thus every person felt an affinity when meeting with him.   He would relate to people at depth and not let external features and opinions be obstacles.

Essential qualities are now knowable in the sence that they are beyond definition and function…!

We can use negative description, but essence is beyond that.. He is totally  beyond description, even negative description.