Thursday, August 28, 2014

“Beyond Smart” p: 72(5)

AyinBase / Ayin Beis with R' Paltiel 2 Elul, 5774 



Page 72(5)

At 7th lines from the top of the page (line begins, “baal hashmuah...”) For text, click: Here or see below.

The full development of all the faculties is based on the tzelem – the essence of the soul.

The reason for this is that the full development has to come from the very source of the wisdom, not from the wisdom/chochmah per se, no matter how profound it is.

This is like seeing the face of the one who is teaching. This way you get the clarity of the material/sechel itself, in contrast to how you see it.

Note well: when God made the first man, he blew life into his nostrils. And he was called a 'living soul'. And in contrast to other living beings he has daas/דעת. What is the basis of the difference? He sees the world beyond 'how it affects him'. He doesn't find out 'by experience'. His mind defines it.


You get to the principle truth by your own principle truth. This is the tzelem.

Torah defines the world. The world doesn't define Torah. And the way Torah rules is the way the world is...

This is because it comes from the essence of Godliness.

Real sechel/mind is that which is beyond proof. It is what originates in the soul. And to get that one needs to relate to the Living Source...

In spite of the water cycle, rain is a life giving element that God sends to provide life for the earth.

The more you think about the world the more you see the Godly presence everywhere. He conceals himself, but He is everywhere.

If one says, 'there's nothing for me but Torah, then he won't even have Torah'. Why not? Because without prayer he forgets God while he is engaged in Torah. He starts taking Torah with his mind, rather than from 'The Living Source'. And thus he won't get whats focused on the principle.

The learning is after tephilah/prayer. Prayer means connecting. The human being's connection to the world is different from that of any other creature. The prayer is the focus on the knowledge of the world from the daas perspective, not from the experience perspective.


“Day & Night” p: 72(5)

AyinBase / Ayin Beis with R' Paltiel 2 Elul, 5774 



Page 72(5)

At 4 lines from the top of the page (line begins, “hashmuah...”) For text, click: Here or see below.

We are looking at a principle that is obstructed by a worldly view. We are saying, 'Torah is something that is rooted in the essence of Godliness, contrary to how it appears... that Torah is a guide to living in the world and controling one's impulses...'


Torah represents its source, which is essence, and by means of Torah that essence is drawn down into the world, till you start to live in Godliness, and not on worldly terms...


The blessing we say before learning is what identifies the source of Torah. It is saying that Torah represents to me the essence of Godliness.





Wednesday, August 27, 2014

“See My Face; Know My Name” p: 72(4)

AyinBase / Ayin Beis with R' Paltiel 1Elul, 5774 


Page 72(4)

At 4 lines from the end of the page (line begins, “chochmato...”) For text, click: Here or see below.

Torah comes from Essence. Essence does not need Torah to guide it. Torah comes from there. The Giver of the Torah is what gives the wisdom of Torah reality.



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Tuesday, August 26, 2014

“Soul Essence” p: 72(4)

AyinBase / Ayin Beis with R' Paltiel 30 Menachem Av, 5774 



Page 72(4)

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

The quality of the soul that allows it to stay in the body and fulfill its mission is the essence, no any of its faculties.

The essence cannot be defined in quantitative terms.

This is the meaning of the verse, 'man is walking due to his tzelem/form'.


The body acknowledges the tzelem and fully submits.



Sechel/mind has a certain structure. And through this structure there can be transmission. And if the structure depends only on itself and it alone gives the sechel reality, then you don't have the essence of the sechel/topic.




Monday, August 25, 2014

“He Shows Me” p: 72(4)

AyinBase / Ayin Beis with R' Paltiel 29 Menachem Av, 5774 



Page 72(4)

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

This principle of 'run and return' are part of a broader context of 'form and material'. The form is given supremacy over the material'.

Here you can see a contrast between the Torah view and the world view. The Torah presents a completely different reality.

The world says, 'the human being identifies his presence and all the stuff around him and he comes to know it by his discovery...' This misses the truth that, 'all that exists is brought into existence, and the fact that we know about it is because it is being shown to us.' This is the Torah view.


Nothing in the world, 'just happens to be'. The world is a creation.


The initiator goes along with the entire process.

We say, 'Okay God you made me, now I want to be associated with You. If you don't give me mitzvoth/channels of connection then I don't have the real thing... without that I won't have anything...'

And this is a direct connection to Him.


Sunday, August 24, 2014

“Higher Than Soul Experience” p: 72(4)

AyinBase / Ayin Beis with R' Paltiel 29 Menachem Av, 5774 



Page 72(4)

at about 12th line from top of the page (line begins, “ratzu...”) For text, click: Here or see below.

We are talking about the principle of the supremacy of the form over the material. It entails overpowering the material – hisgabrut hatzurah al hachomer.

Usually this refers to the refining of the body.

But here we are talking on the soul level. The soul has a chomer/materiality. And this is the run towards Godliness...!  Why is it chomer? – Because it is its desire.

The tzurah/form is that the soul stays put and remains with the body.  And this is the opposite of the soul's strong desire to expire into Godliness...


And this is a deeper truth and reality than the soul's own experience.


And this is the return. The return to life in a body. And this is harder than the 'run' towards Godliness...

In that state of ecstasy and delight it is harder to return to the body than to continue to go towards Him. And the 'return' is going back to the world and from there recognizing Godliness...

Both movements, both 'ratzu/run' and 'shuv/return' are soul movements... the soul decides where it wants to go.

God is beyond 'coming into being'. The soul is 'brought into being'. When the soul ascends it gets to a wonderous understanding and a great pleasure... a delight of Godliness itself.... beyond anything created. And from here it 'gets off the wagon' and returns to earth, because she realizes there is a Godly will that is beyond this delight.





Friday, August 22, 2014

“Where Is The Ark?” p: 72(4)

AyinBase / Ayin Beis with R' Paltiel 26 Menachem Av, 5774 



Page 72(4)

at about 12th line from top of the page (line begins, “ratzu...”) For text, click: Here or see below.

We are talking about the principle of the supremacy of the form over the material. It entails overpowering the material – hisgabrut hatzurah al hachomer.

Usually this refers to the refining of the body.


Then there is the process from the neshamah/soul perspective. The soul is the 'form' – it is not material.


So how does it pertain to the soul itself? The answer is that the soul experiences wondrous beyond worldly comprehension in Godliness. And in that pure state, the soul has a powerful pleasure. And despite this ecstasy it stays connected to the body. And this staying connected is the hisgabrut/domination of the form over the material on the soul level.

The soul has to nullify itself, before God's will to return to the body and the natural soul...

And this bitul/nullification allows it to return to being in the body. And this bitul is from the essence of the soul.