Monday, August 3, 2015

“Private Information” p:21/16

AyinBase / Ayin Beis with R' Paltiel, Tammuz 5775 



Page 21 of pamphlet – (At 5th line from the end of the page. Line begins: 'vehagum...'). Page 15 of the book. For text see below.

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We are talking of the Godly light.

Light stays connected to the source. Vessels are separate and provide a challenge to the light.

For the light to come there it has to be seen that light too has the ability to be in a strange environment. Keilim/vessels are creations that remain at a distance from their source. And this is enable to successfully import the light to a new strange place.


The vessels of atzilus have the qualities of atzilus wherever they may be. They are 'literally Godliness' (elokus mamash).


Spirituality and Godliness are different realities. Spirituality (ruchniut) has a basis and a means by which it is experienced. Godliness has no basis, no beginning, and no source.



Sunday, August 2, 2015

"Sunday Morning" p:21/16

AyinBase / Ayin Beis with R' Paltiel


Page 21 of pamphlet – (At about lower third of the page. Line begins: 'she-zehu...'). Page 15 of the book. For text see below.

Sorry, no video or notes to day, but for audio click here.

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Sorry


Friday, July 31, 2015

“Letters From Light” p:21/16

AyinBase / Ayin Beis with R' Paltiel, Tammuz 5775 


Page 21 of pamphlet – (At about lower third of the page. Line begins: 'she-zehu...'). Page 15 of the book. For text see below.

Please feel free to leave comments below or collaborate with us in Slack - for an invitation to Slack and questions: dailychassidus@gmail.com

We have come to recognize that vessels/keilim are formed by letters/ossiot falling out from the light.

This 'falling out' (this production) of letters is due to a clash of the direct light with the reflective light.

These letters are significant. A child can say the Shema and not know the content of the prayer. That's letters. They take the deepest thought and bring it down to a much lower level, where the intelligence is not yet developed.

This is the thickening of the light.


The light does not need, and is not based on the letters/ossiot, but contains them.


Light does not present itself in a vessel. It just emanates from the source, but letters are inherent in the light. Why? The light does not need substantiation. This direct light came through the reshimu. That's because the whole tzimtzum was intended by the Source of Sources. He wanted world. He wanted light on the lowest level. This is His intent.

Ossiot are the best way to present on the lower level. Letters are called 'stones' in the Zohar.



Thursday, July 30, 2015

“Anticipation of War” p:21/16

AyinBase / Ayin Beis with R' Paltiel, Tammuz 5775 



Page 21 of pamphlet – (At about lower third of the page. Line begins: 'noflim...'). Page 15 of the book. For text see below.

Please feel free to leave comments below or collaborate with us in Slack - for an invitation to Slack and questions: dailychassidus@gmail.com

Direct light represents its source. It is very focussed and has a direct address. There is nothing inadvertent about it.

When the light is reflective it is hap-hazard. The intent element is not seen. This is like noflim ottiot – letters fall from it. The intent is lost and you just have the hap-hazard affect.

The direct light does not anticipate any ojection. It does not create a means for presentation. It is not ready for war. When there are times of conflict then 'letters fall out' that present the light... the letters were not part of the initial presentation. In a soul to soul communication there are no letters. There is no need for presentation.

When there is opposition it is like a deconstruction of the argument. The initial simplicity and obviousness, falls apart.

There is a fall to a lower level where the argument begins to present itself. This is the level of ottiot/letters.


The higher level is like sight. Things are seen, and obvious – there is a direct relationship to the subject.


When there is a challenge and the simplicity and purity falls apart, then the letters, and structual elements fall out...

Happenstance/hap-hazard means that it was secondary, even though it is part of the initial thought.

The destination is primary, and the route you take to get there is secondary or happenstance.

The secondary element seems as if it could have come about by 'trial and error'.

Wednesday, July 29, 2015

“Light Message” p:21/16

AyinBase / Ayin Beis with R' Paltiel, Tammuz 5775 



Page 21 of pamphlet – (At about lower third of the page. Line begins: 'ha-katanah...'). Page 15 of the book. For text see below.

Please feel free to leave comments below or collaborate with us in Slack - for an invitation to Slack and questions: dailychassidus@gmail.com

Direct light represents its source.

Reflective light is different. To recognize the element of light... why is it called light?

A wall repels a ball without purpose. It seems the opposite of light. The direct light is repulsed and the obstacle says, 'I'm here. I don't receive light. I don't get it. Finished.'

Reflective light is not just the absence of light. Darkness is a Godly creation.

Darkness is a higher creation than light. Light has a design. Darkness has a presence.


The Rambam says the first principle is that 'there is a First Being'. And where is He reflected more? Darkness has a presence. It is also a creation.

So how is reflective light in the category of light?

The ball being thrown against a wall is illustrative of this.

Reflective light (ohr chozer) defines limit in a positive sense. If I throw a ball the wall provides a target. In baseball the pitcher needs a catcher.

So the wall is not just an interference, it is identifying what is trying to be accomplished by the direct light.

The direct light does have definition. But that definition is not yet defined/revealed until it comes to the level of reflective light.

The reflective light is revealing these elements in the direct light.

Letters/'ossiot' result from the clash of the meeting of direct and reflective light.

When a sechel/perspective is presented by means of letters then it acquires a presence that can stand on its own.

If scholars disagree and then both defer to, 'how does He want it?' Then they are coming to a different level of truth... this is where they merge.