Tuesday, September 29, 2009

Adding Light

Aeter with R' Paltiel 9/29/09 Tuesday 11 Tishrei 5770 P:PayBeis

8 lines from the top of the page pay beis.

There is a union based on the fact that malchus becomes atik for the world below it. This is for the sake of making a connection within the worlds themselves, says the eitz chaim.

This seems to be saying something different from what we said earlier that the connection was to higher worlds, not within the worlds.

When there is an increase of light (tosfot ohr), you may think it is just quantitative, but it is that you have an ohr that is not necessary for the funciont itself, it is qualitatively different and raises the whole phenomenon. That is what the eitz chaim is referring to, additional light at the chitzoni level. The pnimi of the ohr is this light of malchus that is not for the sake of the lower worlds, but connects to them.

In pnimius there is no possibility of separation.

This, that malchus connects the lower with the higher worlds is similar to binah, that is called shchinah, in that it connects the 3 higher sphirot (mochin) with the lower 7 sphirot (midot). This is the matter of the connection of the first 2 letter with the last 2 letters in G-d's name.

“Mi bara ayleh” - is indicationg that binah is creating the lower midot. Beyond this binah can affect the middot with mochin – these middot reflect and represent the mochin.


Friday, September 25, 2009

The king, the creation and prayer

Aeter with R' Paltiel 9/25/09 Friday 7 Tishrei 5770 P:PayBeis

Four lines from the top of the page.

(A review of page pay aleph: at the top of the page we were looking at the malchus and its two levels. The lower level connects the king with the people and this connects the people with the essence of the king.

This translates in various ways – yisroel saba and yisroel zuta, which corresponds to the two levels of tephilah (prayer). These are prayer of the week day and prayer of Shabbat.

In both of these is arusa delieba (arousal of the heart). This arousal is being examined through the metaphor of running to the king and being with the king.)

We are looking a the two levels of tephilah.

Malchus is called shchina, not only since it descends into biya, but since it connects atzilus with biya. It becomes a link. It becomes atik for the world below it.

The principle of malchus being called shchinah is due to the connection it makes between the higher and the lower worlds. (tephilah was discussed to show the distinction between the higher and lower levels).

In creation we have separate entities. Binah makes the worlds. Briah is allusion to yesh mi ein. It creates in a manner that becomes yesh (something) mi ein (from nothing).

נתניהו בנאומו על הרבי from bhol on Vimeo.


Thursday, September 24, 2009

Running to the king - seeking truth

Aeter with R' Paltiel 9/24/09 Thursday 6 Tishrei 5770 P:PayAleph

About 5 lines from the bottom of the page.

Running to the king is different from serving the king. He can serve the king from where ever he is. There is a deeper connection to the king that demands of him a personal connection. That exists of the two levels of running to the king and of being with the king.

In this personal level there is a reversal of ratzu ve shuv. Usually ratzu is leaving his normal state and shuv is coming back to the himself. Here his normal state is being with the king, not being himself.

This is what we were saying about the service of the weekday and shabbat. In the prophesy of yechezkel – when the angels settled down, then their wings would fold – this is like shabbat, without activity.

Everything really originates with the kesser – ratzon trickles down through the entire seder hishtalshalus and manifests itself at every level in different ways.

Then there is the inyan of chochmah, which has two levels. It is like an intermediary between kesser and the rest of the kochot. It has to bring down and represent the upper level too, yet it, itself is outside. How is chochma able to do this? This is due to the level of bitul that it has.

Why are we able to see something as it is? This is the aspect of bitul . This is not the awareness of chochmah that it is seeing, but this is the connection itself – the knowledge that you are looking at the realilty/truth of the object, not our impression of it.

In the mah of chochmah is the level that it is totally uninterested in its own experience – it is only focused on what it is looking it – on the subject of the chochmah.

This is the principle of sechel – while it is a metziut and we grasp what we know, at the same time the upper aspect of sechel is, “I am not a metziut – I am only interested to know the reality.” this is the quality of a human – it is not seeking its own experience, it is seeking the truth. The truth is automatically outside his personal experience – he seeks the truth because it is true. He does not need another reason for doing it – if it is true he wants to do it – truth itself touches him.

Wednesday, September 23, 2009

Exposing the heart to the real thing

Aeter with R' Paltiel 9/23/09 Wednesday 5 Tishrei 5770 P:PayAleph

About 10 lines from the bottom of the page. Line starts “yisroel zuta”

Yisroel represents that which is above sechel and there is zuta and saba.

This means there are two levels that represent the principle of essence.

The difference of these two – in both cases this is something coming directly from the heart, bypassing sechel. In the weekday when the work is by means of logic/reason then the arusa deliba (arousal of the heart), is also a demand of the heart – but it is a demand to be elsewhere.

This is a ratzon of running someplace, since he doesn't have something meaningful where he is. Due to his understanding of elokus, the heart responds in a way of wanting to be unified. On shabbat he and the heart are already in full incorporation, in a state of bitul be metziut.

Sechel is sensitive, but still outside the nefesh. It is an expression of nefesh. Ratzon is the nefesh. Ratzon and oneg are constant – since the nefesh is constant. Chochmah is a pure vision, but it is something outside that comes and goes.

We are aware of ratzon/oneg/arusa deliba without being aware of it. Being aware of something is through sechel. Reason/taam ve daas exposes the heart to the real thing and the heart responds to that. The heart doesn't want the sechel – it wants to be part of the real thing.

The heart is not already living with ratzon and oneg – they are makif/surrounding, and the ratzon and oneg are always there, and are not the property of the heart. Arusa de lieba is taking this ratzon and having it become and experience.

A person doesn't breathe consciously, but he can stop breathing – hold his breath. The ratzon and oneg is always there, but they can be denied. They are just there and are not connected to any particular part of the body, but the body can refuse to accept the nefesh.

Running to see the king, comes from reason but is not the taam ve daas itself, this is ratzon. When he is with the king this is the state of shuv – bitul be metziut.


Tuesday, September 22, 2009

Why the bird flies

Aeter with R' Paltiel 9/22/09 Tuesday 4 Tishrei 5770 P:PayAleph

Lower third of the page. Line starts “ha-avodah”

In avodah there is arusa delieba that is revealed on Shabbat. This is in contrast to the avodah of taam ve daas (reason) of the six days.

All avodah is from ratzon, so even if it is according to taam ve daas it means that it can be grasped, but not that its basis is this reason. avodah/service for an alterior motive is not avodat hashem. The rambam says its like he's working for himself.

So how is it avodah of taam ve daas and yet it is avodah. It is from ratzon hatachton – a level of ratzon that can be translated into sechel and be grasped by sechel. We say that Hashem is the basis of the world, not that the world needs Him to exist. He serves Him not for the benefit of the world but since he is seeking truth.

On shabbos the ratzon is out of the world context. If one can be in the world and be unengaged by the world and be occupied only with what is true to his heart this is a new level of ratzon. Ratzon of the heart does not lend it self to any explanation.

Al pi taam ve daas in our orientation – in world, nothing exists on its own – all is the result of cause and effect. And from this worldly psychology was born, man is motivated by something disturbing his peace, and the birds developed wings to fly to flee their persuers. We don't subscribe to this at all. We say in every creature is a nefesh and it acts according to this – nefesh denotes ratzon.

G-dliness is a primary truth – it is not caused. This is embued in every creature, to be what it is. To be what it is, is the creature's unique ratzon. Man has another level – nefesh elokis – its want, is that it wants elokus. Being in a body it gets mostly exposed to things of the world, it has a level of ratzon that can translate into terms of this world/al pi taam ve daas.


Monday, September 21, 2009

Being vs. Doing

Aeter with R' Paltiel 9/21/09 Monday 3 Tishrei 5770 P:PayAleph

A few lines below the middle of the page. Line starts “hu bechinat gulgalte”

We are looking at two levels in malchus. Kesser and gilui malchus. In Yisroel there are also these two levels.

The brain is sensitive, but it has to be touched to be sensitive to it. The human form represents and reveals the essence on its own – it doesn't have to be sensitive – just by being/existing it makes a statement. Sechel seeks the truth due to the ratzon that propels/guides it. This explains why we say the skull is superior to the brain.

Arusa delieba – arousal of the heart. Sechel works with reason and deduction and can mislead, the heart can only be touched and aroused by that which touches it directly.

This arousal is a direct reflection of the nefesh itself. It is revealed on Shabbat by means of the work of the sechel of the weekdays. When you reach the purity of the sechel you reach the ratzon that is behind the sechel – this is what is revealed on Shabbat.

Shabbat is a day of rest, with nothing to do, yet we say it is a day of delight. It is not relaxation without a message, it is the ratzon that is behind the sechel and the action of the weekday.


Friday, September 18, 2009

Getting the point

Aeter with R' Paltiel 9/17/09 Thursday Night 28 Elul 5769 P:PayAleph

Page Pay Aleph – about mid of the page – “yisroel zutah” starts the line.

What are we dealing with? What are we laying out? The principle of malchus – romemus atzmi and romemus al am. The lower level connects the people even to the etzem, and we have been pointing out how the am is elevated to relate to the etzem level.

The principle of romemus is that, it is removed from sensing and being involved in his metzius – he is exclusively representing that which is higher. In terms of the am this is a tremendous lift, so they become not preoccupied with their concerns, but with the truth itself.

Reb Shmuel Levitin, while in prison, was concerned about the pronunciation of a bracha – this was his mindset, this was due to being connected to the reb, and he was elevated above the personal situation/suffering he was experiencing – this is hisnasus.

Space is the primary facilitator for all worldly existence. Space is an expanse, the expands quantitatively, and then we say Hashem echad – that is to say this entire space is one point – one point of G-dly truth. With this realization one rises completely above physical space and existence and relates to a primary existence. The reason there is the physical space is due to G-dly space.

We experience this principle when we sense that space is not a cumulative presence. This is odd, since we see and then look further and further, by degrees – it can be measured and yet it is not really measurable. This is because the truth of space does not exist in space, but in aleph – the truth of G-dly existence. We relate to this since we know that existence is beyond world.

This view exposes to us the phenomenon that the world, in its worldly limits is all a mashal for elokus. In being a mashal it is not like you deduce from one thing to another, but rather our worldly experience opens us up to experience something greater than world. The world is an ongoing G-dly miracle.

We looked at how Avraham avinu made progress – starting out in idolatory, and dismissing it and seeing the world and looking for the primary truth of world – and he realized that the truth of the world is beyond world, it does not belong to it. He understood G-dliness from out of the world. This is why the gemara says the taste of grain opens up a child's mind – it is a physical experience, but it strikes a chord in the human mind. The body has an experience that awakens things in the neshama.

The chitsoni, doesn't exist without the pnimius, and the pnimius doesn't exist without the etzem. Once etzem of sechel is awakened the chitzonius is insignificance.

We are always trying to correlate what we are learning with what we experience in our own lives – the fact that we live with the infinity of space, is the chitzoni of the truth that all comes from Him. Because of the body/guf we start out as outsiders and work back from there to truth.

The created being as real as it is knows that it comes into being. Elokus is that which does not come into being and is not affected by any being.

Malchus regarding Rosh Hashanah. The principle of a melech is different from any other hashpah. Learning from the teacher is learning his thought, his material. You take the teaching and it exists separate from the teacher. In the case of malchus it is different. The decree of the king exists only on account of the existence of the king – it doesn't exist separate from him.

That is what gives you the real value and real presence. You are representative of the king. This is why we say the deed is the most important thing. Why? Deeds are lower than thoughts? Since thoughts are representatives of the person, but the deed is only representative of the king. Real substantiation of the king is this action. The deeds are not self serving they are always in service of the king – since deeds exist in the king's realm.

Yisroel represents the head. Yisroel zuta is the head aspect of za (sphirot of atzilus). This za is united with atik (kesser). Even in the midot from the forehead upwards, is the level where adam cannot dwell. Adam is the element of sechel and this is higher than sechel 'cos it is atik.

Then there is the higher level of yisroel that is not how it is represented in za, but how it is.

This is kabbalah language, but what is it saying? Za represents midot. In addition to its own quality there is an aspect of every midah that is supreme. There is a feeling of kindness that is free floating, and then it is rooted, when he knows the reality of it – the kindness is rooted in his essence, not just a feeling.

It is rooted in the truth. There is a yeshus, presence of a person, and I act according to the feeling I have – this is not a negative yeshus, but the sence, “I am for real” that is higher than sechel and makes all midot real. This is the principle of yisroel, li rosh – it is in the head. The encompassing body, contains a greater koach hanefesh than that which is inside – this is the gulgelut. The sechel is inside the skull, but the surrounding is holding it up.


Wednesday, September 16, 2009

Arousal from below - Forgiveness

Pre Selichot Lecture, given in Crown Heights on Motzei Shabbos, Saturday, September 12th 2009.

Monday, September 14, 2009

“This is what I want.”

Aeter with R' Paltiel 9/13/09 Sunday 24 Elul 5769 P:PayAleph

Page Pay Aleph – about 10 lines from the top – “ha-orot atzmi'im” starts the line.

The class started with a discussion of light and darkness. Kesser absorbs the ein sof. There is the element of helem even though sphirot come from it, since kesser represents the ein sof that it absorbs.

We conclude that it is the same way in malchus – the cause of the exaltedness of the king is due to the ohrot atzmi'im that are included within him. The romemus of malchus defines what it is – it is not a secondary attribute.

Nefesh is rooted in atzmus, and sechel comes from atzmus and thus can dwell on any topic.

"I decided" and "I want" are both based on tynug/pleasure. Without intellect the desire can be misdirected – intellect has to navigate.

The ohrot become hidden within malchus and therefore the hisnasut is at an essential level. It does not represent hisnasut over the people.

This is the king exalted unto himself. When the king shows his hisnasus to the people – this is hashpah to them – it shows the people there is something above their mundane concerns.

This romemus that he shows to the people connects the romemus atzmi to the people. The king makes a statement, “you are not individuals you are part of a nation that includes all varieties” - now they are included in a completeness rather than being variety for its own sake. The variety in the world represents a perfect source. This completeness is represented in variety.

Friday's Shiur:

Gemara talks about the high priest on yom kippur in the temple in Jerusalem. He had different tasks. People watched his activity. People used to run around to watch him. They couldn't see both the selection of the goat and seeing it being led away.

This is showing how in this world we tend to perceive or view only this or that aspect, but really it is one.

Sunday's Shiur: