Becoming Nothing

Aeter with R' Paltiel 7/19/09 Sunday 27 Tammuz 5769

2 lines from bottom of page pay alef.

The rebbe is explaining the inyan or the 2 levels in malchus and how that reflects in avodah – in malchus. Both are arusa de liba.

One is the weekday level, which is active and seeking and the other is arusa deliba of shabbat - after arrival at the destination.

Ratzon of nefesh does not stop when you find what you are looking for, on the contrary now it experiences what it has.

Ratzon of nefesh is life itsef – not due to lack. It its a primary state.
When looking for the king and seeking elokus this is also arusa deliba. He recognizes what the king is and wants it for it's own sake.

Long time ago we looked at a deep point. When a person experiences hunger – he's looking for food and wants to satisfy his hunger, but deeper than that – the fact that he cannot tolerate hunger is actually a gilui of the nefesh – why can't he tolerate hunger? Cos the nefesh is shaleim – it is whole. Thus the real sense of feeling the lack is because of the positive.

Running towards the king is called ratzu – running. Reaching the king brings on bitul – bitul be metziut and this is called shuv – usually shuv means returning to oneself. Coming back to oneself is the yeshus, but here it is a state of bitul and it is called shuv.

His ratzu is expressing of what he wants and getting to the king is getting to his true essence – complete unity with the king, thus this bittul is expressing what the nefesh actually is – he has come back to himself.

A person that is aware of any part of his body – that is a sign of sickness, cos a healthy body is not aware of anything. Shuv is not an experience, it is life itself – active – like an internal fire – static cos it's not going any place else.
End of 3rd line from the bottom. Page pay aleph.

Shabbos is mochin de abba – level of bitul that is at the level of “mah de chocmah” - this is the ein of kesser. We need to understand that there are two implications of bitul – one: bitul hayesh and two: bitul ha metziut. We tend to say they are 2 different levels of one thing, but really they are 2 different states.
Bitul be metziut is used as a borrowed term. Bitul is usually used when there is an entity that needs to be mevatel, and this is the case in bitul ha yesh.
Focus of a yesh is on his yeshus. Bitul be metziut is a different level of experience completely.

There is such a clear and pure recognition of the truth – and the truth itself is not a metziut it is ein – and when one unites with truth/ein there is no metziut. There is only ein.

This bitul is not that, “I take something and nullify it”. It is from a recognition of what is the true metziut, which is ein.

There are 2 types of metziut – ratzon and sechel – sechel is something you come to know, it is added on to your life. When you come to ein you are recognizing something that does not have to come into existence – it is on a primary level – it is reality itself. The whole metziut is ein – ie not a metziut that had to come into being.

This sense of being able to perceive that which is not a metziut – truth itself – which does not come into being / and does not express itself – this is a miracle and this is bitul/chochma.

We always use sight to understand chochma, since sight and chochma are the same thing on different levels. Sight gives you a full reality and you never come into contact with the object. What is it that you know? What you know in sight is how the thing is unto itself. You know the truth itself. This is the aspect of the ein of kesser.

In sight you know the object not as it expresses itself to you, but as it is unto itself – chochmah is sensitive to ein of kesser – the absolute truth.
Truth is unto itself – since its own truth includes everything.

Hashem doesn't need the world and the world doesn't change him at all – so what does He do the whole day? We are not satisfied unless we do something, but Elokus is self contained, doesn't need any action or relationships to be satisfied.

All of this comes to neshamas yisroel by means of malchus, which is the connector of atzilus and biya.

In our world we have humans and animals. Basically they resemble each other physically – yet the animal is an animal – it has no sechel. Same thing with distinction between yisroel and the nations. Certain insights are impossible if you don't have it in you nefesh. To conceptualize the inyan of ein you can't have a nefesh of metzius.

Malchus enables the yid to connect to ein.

Real avodah of a yid is ben she naaseh eved.

He's a son, but he realizes that to get to the real essence of the king is to serve Him. Freddike Rebbe took a lot of moshke at a fabrengen and the rebbetzin came into the room and said, “you're not feeling well” and the rebbe replied, “not feeling good? Not good?” and then in a super human voice, “I am feeling very good, I am my father's slave!”

A yid is not looking to be a metziut – he's looking to be the truth. He wants to live in the world because this is where the truth of elokus is present.
People say about torah life that it is too full of physical actions/mitzvot and they want inspiration, but the G-dly act is devoid of spiritually and thus reflective of the ein. Elokus is not ruchnius – elokus is ein – thus etzem will be revealed in this physical world.



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