Inner space

AiynBase with R' Paltiel 1/7/10 ThursdayNight 21 Tevet 5770


On page 8 – lower third of the page. Line starts, “hayeshus”.


Shem ban is representing the inyan of malchus, where malchus is hishpatus and gilui. This was the cause for the shvirah (breakdown). The yeshus inherent in the element of sphirot detohu was the cause. Since the initial ohr as it comes down, has the aspect of yesh and gilui, when it descended further it became more of a yesh, and by means of this death and falling were brought about “one who falls from his level is called a mes”.


The keilim of tohu fell into the briah, which is called the word of seperateness. Things identified as separate entities, till they fell further and became completely separate – this is where klipah denogah is created. Klipah noga means it is a metziut yesh, but it also recognizes there is such a thing as light.


Falling is forgetting one's source, and looking for an identity below. Yeshus tends towards the bottom. Yeshus tends towards identifying oneself with one's existence rather than what I stand for. Identifying with keli, rather than ohr.

Nogah is the upper level of klipah. 


“It is interesting you get something shining out of death!” Well when a good thing is done as a yesh there is an element of light.


But the sephirot in general are an inyan of metziut davar. The sphirot of mah are different. There the 10 sphirot are contained and treasured within their source. They were not brought forth to a state of revelation – they remain contained within the ohr ein sof. They don't have an element of metziut at all.


The 10 sphirot of mah are harder to relate to – the 10 of ban have a metziut davar. The 10 sphirot of mah are concealed. The sphira of chochmah of mah is not apparent at all – it is as if it is not a metziut at all. “Wise, but not with a knowable wisdom”. “10 sphirot, bli mah (without any way to grasp/describe them)” - as the Zohar says.


We can see space with open eyes, but we can also see it with closed eyes – as when we say the shema. The internal view is not substantiated from the outside. “I see it as a reality – yet I don't have to have actual space substntiate this view.” We are not relating to an image of the outer space. The reason that actual space is something we can relate to is because we have an inner space that is primary. We close our eyes so we can identify reality as we know it.

This means a person is constantly thinking, but when asked, “what are you  thinking about?” he will say, I'm not thinking. Thinking is an act, and an act is performed in space and time. Although we possess a neshamah that is above state and time, the greatest extent that we can experience the neshamah, has to be in space and time. The brain is a physical entity. So stopping thinking is not being alive – thinking is awareness, which is the connection to the neshamah.

Neshamah is the same letters as neshimah – breathing. Breathing is a  constant action. It may be a plain, automatic action, but it is due to its effortlessness that shows a life-flow. This is what a body can relate to – something that comes in and out. This is like the constant thought, the constant awareness. Thus we have a sense of inner space – this is as close as we come to a sense of essential life. Our consciousness does not just depend on the neshamah, but also on the guf. That is why understanding of elokus is almost impossible.


This inner space is an existence without a presence.  For video, click here.

And here's a poem from Yitzchak Bloom:

If There Is Anything Beyond      

If there is anything beyond

You, being where you are,

Then your horizons will expand,

If you want to see far;



For, sight is no mere matter of

What is in front of you,

Or down below or up above--

Whatever comes in view



Needs to be seen because you feel

In touch with what's about,

Because you know that it is real

As you are real, no doubt;



As everything you know is there

And lies within your ken,

And that's because you're everywhere,

You'd be or might have been.