Sunday, July 31, 2011

“Everything Illuminated; If He Builds the House...” p: 49-50

AyinBase with R' Paltiel p: 49 - 50 7/31/11 Sunday 29 Tammuz 5771

Page 49 – 3rd line from the end of the page.

We are looking at how souls are different from angels and any other entity. Souls have no limit to what they can tolerate. Angels can only handle revelations in their level.

The light of Torah shines in souls. To say Torah is beyond world is an understatement. Souls can receive something that is beyond saying it is beyond the world!

They can receive the revelations of the Garden of Eden and the revelations of 'the time to come'. This is because the soul is not just a reflection, but rather an essential entity / davar atzmi. It is rare for the rebbe to use the word 'davar'. Usually he will say 'inyan' – 'an aspect or message...' 'davar' means 'just a presence'. A stone is simple and unlimited – like a soul. The soul gives life – but is not defined by any it's features. It is the same in the body and beyond.

The soul can handle anything – it does not dissipate. It can tolerate the essential lights and process it internally. These are lights not pointing to a source. They represent the essential truth.

AyinBase, Rebbe Rashab, p 49 (right click to enlarge) 

Really light that comes from the sun does not mix with darkness – 'it is either or'. In the beginning there was light before the sun. and with this light Adam could see, 'from one end of the earth to the other'. The light we have today is not essential and thus no matter how powerful it is, it cannot allow you to see from one end of the world to the other. Objects block this light.

The rasha approaches things on the basis that 'things exists in the world'. The world as such is a G-dly creation and thus has unlimited resources. The rasha says, 'I can build an unlimited life based on the resources of the world'. You base your whole success on the context of the world – and its endless. The tzaddik/righteous focussed on 'not what I have, but where it is coming from...'

This is like dark and light. By light you know the purpose of an object - you see the human and soul element behind it. You see the source of the world.

This is to explain essential light. It is not from some place and then deflected. It reveals the truth directly. Light in general makes us realize there is a source. The original light revealed the truth in everything. Nothing blocks it.

It is said that there was a point 'not sure if he wanted the acts of the evil or good' – this is because in some way the infinity is brought out by evil, but the deeds of the righteous are based on constant contact...

Truth/emes is beyond any qualifier. The soul is truth. We say chochmah is the highest faculty. And it has a subject and context, but this is the external level. The real level of chochmah is without an object or subject. It is the recognition that 'truth is true'. We say sight is a physical example of chochmah/wisdom. When we see an object we see 'it' and the 'entire panorama'/context around it. Which of these 2 parts are more significant? The object can be experienced also by touch, so hence the panorama is the real element of sight. It cannot be grasped and it gives us the sense of the reality of the object. What do we see? We see, 'its true'.

But the world is not really true. The truth we identify in that experience is not of the space, but of the Creator of the space. This is the 'aleph' – the infinty in the mundane! We see 100 miles in an instant. We see it not as an accumulation of miles. We see the infinity of it!

This is representative of malchus shamayim. His dominion over everything. This is like your home. It is not a place to put your furniture – it is your domain! Who has a domain? Only a human being. A man is a king in his home. So when we see the vista, a whole panorama, this is on account of it being His domain. 'I'm seeing multiplicity at a glance! I'm seeing that his truth gives actuality to this world. How can the world have truth? The world is a lie. It is His imprint.'

Friday, July 29, 2011

“Crazy Strong Pure Israel Soul” p: 49

AyinBase with R' Paltiel p: 49 7/29/11 Friday 27 Tammuz 5771 

Page 49 – 8 lines from the end of the page (line starts: hakatzuv...)

Ultimately the souls will be able to process highest revelations and know Him. To know Him will be the exclusive occupation.

The basis of understanding is the essence of the person who understands. Daas entails a personal relationship to that which you know. So if the souls know Him. And He is not knowable at the level of essence, that means the souls are also essence!

Even now they can process revelations that are above their level. The soul functions here in this world yet processes things that do not fit into the structures of this world.

We say sechel is pure/objective. Total bitul. To see the truth not due to proof or evidence, but because it is the truth. The sechel is not affected by anything. So what does it become aware of? The only thing it can become aware of is truth. On the basis of knowing truth it can accept that other things exist too.

But even angels are not capable of receiving a revelation beyond their allotted portion.

Angels know G-dliness directly, but it is within their context, and anything beyond that and they would dissipate.

Souls have a context into which they were put in the world and they have the ability to process revelations way beyond this level.

Not only are souls beyond the limit of the world, but also the Torah shines in them! 

“The Only Exception” p: 49

AyinBase with R' Paltiel p: 49 7/28/11 ThursdayNight 26 Tammuz 5771  

Page 49 – lower third of the page (line starts: ohr pnimi...)

The general point being made is that neshamas are unique in the entire creation. Everything else is of the level of ha-arah/reflection.

Ha-arah is just the functional level of the essence. Souls are different. They are essence. The proof is that the soul is capable of handling any kind of revelation. The definition of world is that things have a negative presence. Objects are seen since they block the flow of light. You see them by deflection. 

In the beginning Adam was granted a light that had not obstruction and he was able to see, 'from one end of the world to the other'. This light would have 'prevented the world being a world' and hence it was hidden. This is an illustration of the principle that usually an entity loses it's presence when exposed to a revelation beyond it's level. The soul is an exception to this. The only exception to this.

p 49 ayinbase, Rebbe Rashab
In the future souls will not only be able to tolerate every revelation, but will be able to process the level of essence internally. They will internalize essence and understand it in sechel.  

A metaphor for extreme tolerance is the rock. The rock has no limit to what it will withstand (in comparison to tables and other structures). Imagine the rock is conscious of it's role and function. This would mean that the essence that He embedded in the rock has not become it's property. In the mean time the stones, do still demand, 'by what right do you step on me if not fulfilling His intention...!?'

G-d says to the sun, 'give light' and this retains it's youth and purpose. The soul is aware of everything that it is, thus in the time to come, it will know itself, and know itself better.

When one learns, and he delves into the torah to the level where you see the unique quality of what the Torah is presenting and sees it is all based on the G-dly principles.

He will begin to understand things that don't make sense from a worldly sense. This is like the sun persists in it's youthful power due to it's light rather than it's fire. The souls of Israel can process the revelations beyond the level of world.

This is on the level of learning Torah.

And the avodah/service/work of Israel is also on a level beyond what the world can tolerate.

And it is not hefker – it is a most positive step. The Base Yosef has and angel that was created by his learning, and it would give him all kinds of direction... At one point the angel told him, 'you will merit to burn on the stake to sanctify His name! ' and then some time later he said, 'as a result of something you did you lost the opportunity'. And thus he lived a longer life and could write the shulchan aruch. So the shulchan aruch was a substitute for the chance to give his life. These are sensitivities beyond the worldly norm, and souls can relate to them!!

In sechel/mind there is no way to understand it.

There is what we call logic. Sechel works with logic. Each step finds support in the previous step. Then there is Elokus/G-dliness. A clear distinction is that the Elokus is the essence of truth that needs no supporting evidence. It is self supporting. So the soul relates not by a logical process. World is all logical process – and they reduce the soul to electrical signals!

Here the soul is in the body and functions in that context with that state of consciousness, yet it can absorb revelations and concepts that are beyond that level. Angels by contrast cannot accept revelations greater than their level.   

Thursday, July 28, 2011

“Your Soul is a Rock” p: 49

AyinBase with R' Paltiel p: 49 7/28/11 Thursday 26 Tammuz 5771

Page 49 – lower third of the page (line starts: mikol makom...)

Yonatan Netanyahu
We're looking at proof of how the soul is a real entity, that is eternal and can handle any revelation.  

One learns torah and there is a limit to one's understanding, yet one grasps the mehus/reality of the higher chochmah/wisdom. Ultimately the view of Torah is not something that can be grasps in worldly terms at all. It is only the soul that can say, 'there is no world, there is only G-d!' And this is beyond sechel. This is above mind. How is it possible to completely free oneself from one's own perspective and recognize His reality? This is because the soul is a G-dly presence from the outset.

When the Bible/Torah describes Israel, 'eating and drinking' at Mount Sinai, it can be seen as an essential enjoyment and absorption of G-dliness. This it was not just delight, but their sustenance! This is the level of the presence of Elokus/G-dliness rather than the experience. This is mehus of elokus – this is the essence and beyond world. The soul is a created entity yet it can receive and absorb from essence.

In the world now the level of significance is mostly hidden. If it has 'utility' then it can take form. But if we filtered out the metziut and remained with the essence, this would be called, 'an imaginary presence'.

AyinBase, p 49 Rebbe Rashab (right click to enlarge)

But the world is a G-dly creation and continues to represent this principle. He is continually creating it.

Souls in the Garden of Eden are sustained by G-dliness although they are separate entities.

In the future there will be a revelation of essence. The souls will receive and accept all of these revelation in an pnimi/inner way. They will be able to internalize it. They will 'know Me' with their sechel/mind. They will not only not dissipate, but will participate!

Yesterday we said the soul is like a brick/rock, without structure and thus of enormous strength and utility! There is not life in the brick – it is just presence and can sustain any pressure. What if the brick was intentionally holding the building? This would mean that with it's own inner mind it perceives infinity – that's how it will be in the time to come.    

Wednesday, July 27, 2011

“When Do You Have the Real Thing? ” p: 49

AyinBase with R' Paltiel p: 49 7/27/11 Wednesday 25 Tammuz 5771 

Page 49 – below halfway into the page (line starts: kuli...)  

The souls are the inner intent. The creation of the world has an ulterior motive – the world has the intent of being made for the souls, not for itself. The worlds, with all their detail are only external. The presence of the world consists of metziut. The inner intent in intangible and it is the truth.

To get a sense of the inner/pnimius and external/chitzoni one can think of the sun. the light is the real creation. But the world thinks of the sun as being the real creation, since it is more tangible. Truth is the opposite. Light is the real creation and it preceded the sun. Later the light was associated with the sun. the whole point is the light not the sun. 

The sun persists not due to itself, but due to the light. The light could not be absent. So for the sake of the light, the sun is maintained. This is like the Rambam says, 'from the Truth of His presence all other entities came to be'. When do you have the real thing? When you can relate it to His truth. In the world it is all 'cause and effect'. So when do you have a real thing? Only in Torah and the souls of Israel.

The Rambam
The souls are from His inner intent. They are an element of this inner intent.

The souls come from essence/mehus. Light or reflection does not have a real mehus. There the mehus is the source of the light.

Everything comes from Ein Sof, but they have a tangible presence and effects. Souls are different from everything in the world. They are from the 'real thing', from Mehus ein sof, that is not reflective of anything.

A baby is a new creation. So too the soul is a real entity originating in the Father. The soul is atzmi/essential and not a reflection. The soul exists on its own resources. There is no interdependence.

We have a table here. It is strong, but there is a limit to the amount of weight it can bear. A rock can maintain a greater weight. The rock is not a structure, it is a metaphor for something more essential. The analog here is the soul. The soul is like a rock. It understands G-dliness not due to its faculties, but due to what it is.

During the moment of the giving of Torah at Sinai, the souls left the bodies (due to the tenuous connection), but they were not affected, they were enhanced by the experience and can take any revelation. Angels, as great as they are, cannot sustain that kind of revelation.

Only souls can be challenged by klipa and not be overcome. They come to this world and are ultimately victorious.

Chochmah of torah, is not about how to arrange stuff, it is a reality itself and the fact that it can bring peace to the world is not due to mediation, but due to being the channel of G-dliness into the world.

Tuesday, July 26, 2011

“Inner Intent” p: 49

AyinBase with R' Paltiel p: 49 7/26/11 Tuesday 24 Tammuz 5771

Page 49 – about halfway into the page (line starts: helem ha-atzmi de ein sof...) 

Root of the creation of souls is the hidden essential of the Infinite One. Chochmah/wisdom is instrumental in implementing the hamshacha/download.

Chochmah is the recognition of the universality – truth, not based on, 'I see it this way'. This is the essential truth that expands beyond the essence itself.

Functioning sechel/mind is only a reflection of this. The way it is in the essence is called helem/concealed. Not the hiding of something that could be visible, but rather because it has not yet been identified.

Chochmah is the source of all other faculties.

Everything is the world is representative of the G-dly will. This is a general external will (ratzon chitzoni), that is for the sake of some other internal will/intent.

Atzmus, in our experience can hardly be understood, since for us we can't say, 'I do this for its own sake'. Atzmus has no external effects. So why is there any revelation from atzmus? Due to it itself. Atzmus initiates its own gilui/revelation. This is kavanah pnimi / inner intent.

The intent does not occupy space – there's not tangible faculty. The presence is in the one that intends.

The inner intent is the souls of Israel. This is the ultimate intent in the creation of worlds.

Who did G-d consult? The souls of tzaddikim. They are the inner intent. And they brought out the will for the creation. They carry the inner intent. Kavanah/intent and ratzon/will are not the same. Ratzon is the result of the kavanah. The ratzon was revealed due to the inner intent. What is contained there? The extension into every reality. There is not external benefit. The souls of Israel are representative of the atzmus.

Like a fire rises to its source to dissipate into the source, so too the souls of Israel strive for unity.

Monday, July 25, 2011

“First Comes Light” p: 49

AyinBase with R' Paltiel p: 49 7/25/11 Monday 23 Tammuz 5771

Page 49 – about a third into the page (line starts: mikoach hasechel...)  

Sechel is rooted in the essence of the nefesh, even beyond the levels of will and pleasure!

Sechel finds and is drawn to 'the truth itself' without any kind of experience.

On the table are a number of objects – this is an element of yichud/union. They are correlated. They all exist within the same reality. This is beyond the space. This is what gives reality to the space... this is the source of the space... at this level all is united. That level of unity is recognized only on a physical level, which is where you have totally separate entities!

For physical objects, being part of this reality is their highest attribute.

This is an element that souls have as opposed to angels. Souls result from the union of bodies.

A tree rooted in the earth, physically may seem like an oddity standing there. But when we note that it is not just growing on its own, just taking from the earth, but rather it is 'part and parcel of the ground' then the unity is seen. The root of the souls is in the 'hidden essence of chochmah'. How can anything be rooted in something concealed? Because this is the fact of where it is created.

The point of atzmus/essence knowing itself is the truth factor – it is not inadvertent. Truth is a must be. Contrary to the perception in our world that, 'first is darkness and then comes light', we say the opposite, 'first comes light' – 'first is truth' and this is the hidden essence of chochmah. Since it has no presence its own it cannot be impressed by anything. What touches sechel – 'also that which does not have a presence of its own: truth/emes'

Sunday, July 24, 2011

"It is Possible to Reverse Years of Confusion " p: 49

AyinBase with R' Paltiel p: 49 7/24/11 Sunday 22 Tammuz 5771

Page 49 – about a third into the page (line starts: ha-hamshacha...)

We are saying that in the union between bodies, it is bringing something of the essence.  

This is like the hashpah of the seminal drop to give birth to one that resembles the father.

And this is not to create a lineage, but rather due to the sense of eternity in the soul itself.

Because a soul has a essential aspect, represented by eternity. There is a drawing from the essence of the father (not ha-arah/reflection).

When a plant grows from a seed, the seed first disintegrates in the earth. The faculty of growth in the earth is elicited, to produce a plant represented by the seed. But the power of eternity is in the earth no in the seed.  

The soul has an essential quality. This is beyond function. It is essence. A functional aspect can be lost. An essence cannot be lost. This is why it is possible to reverse years of confusion and to surface in a clear way.

En Route to Madison WI.
In the essence of the father is an aspect unrelated to 'species', but rather to the individual essence. It is revealed as a result of this 'bodily union'/yichud gufni.  

This is because of the sechel/mind that is in the nefesh. And specifically the level of sechel hahiuli ha-atzmi.

To the world procreation is all physical. Torah says different. First comes marriage and then relations. Kidushin and nisuin is the marriage. There are 3 partners in the child – father, mother and G-d, who gives the soul and is a continual participant in the new person's life. The nisuim and kidushim is the process of eliciting the soul. Without the marriage He is an inadvertent participant.

The principle of a Jewish home is that the man and woman are hosts to His presence – shchinah.  

Hashem gives life in any case, but there is a very profound difference whether it is pnimi/inner or chitzoni/external.

The marriage is a statement and a call, 'You, G-d join us and come join with us...'

in the yichud gufni/bodily union is recognized the essence – the overall essence – that all comes from Him.

Now how is sechel/mind involved at this essential level?!? Sechel seems to be a reflection, yet is is rooted in the deepest point of the nefesh. The Rambam says, 'the first principle of life is to know that there is a first Being.' This brings a true presence to everything. Rambam says not, 'believe', but 'know' there is a first Being. Belief is something we are born with. It truly represents the soul, the way He makes it. When it comes out in sechel it is a proactive level. It says, 'it has to be this way'.

P49, Ayin Base, R' Rashab (right click to open in a new window)

How can atzmi lack this 'it must be' element of sechel?!? Elokus/G-dliness is not 'after the fact', but even emunha/faith is 'after the fact'. middot/emotions are 'I feel', but what is mind when it says, 'I know'. There is no tangibility. Sechel thus is rooted. Sechel is rooted in essence. In, 'the truth exists'. This is like, an element that is 'before the fact'.

So sechel at its root has a higher element than will and emunah. Truth because it is the truth.

The essence itself come only via sechel.

To know there is a First Being, is not based on the evidence of the world. That is 'after the fact'. There is an inherent knowledge of the neshama and this is what the Rambam refers to. This is knowledge that precedes faith! It is not aquired yet we call it sechel. It is aquired in the sense that it goes beyond the experience of the nefesh. You become aware of it after experience, and you go after the source of experience – the truth of it. This is the 'must be' that precedes experience.

Friday, July 22, 2011

"Why are You Running For President?" p: 49

AyinBase with R' Paltiel p: 49  7/21/11 Friday 20 Tammuz 5771

Page 49 – about  a third into the page (line starts: ha-hamshacha...) - at the end of the line. 

Inner and essential aspects, contrary to a superficial understanding, do not originate from the entity itself, but rather from its connection to it's source!   You could think of a man – he has dignity by  virtue of his connection to his Source.  Pnimius and atzmius (inner essential aspects) are only found in kedusha/holiness. 
Yoni Netanyahu, Entebbe Raid, 4 July 1976, "Redeem the captives of the spiritual  hijacking, just as they  freed  them  from physical hijacking!" - The Rebbe

With sight you have a sense of reality.  Why?  Anything that could and could not be, is functional and temporary.  But when we see an object in sight, we see the entire context, that permits it to be.  This panaramo is the real experience of sight!  It cannot be touched.  It is the level (on our experience) that “could not, not be”

When they asked Kennedy, why do you want to run?  “I am the best man for the job,” was his answer.  This may be a significant answer since it relates to the reality, rather than to him himself. 

That the seminal drop can birth a new creation that resembles the father is a soul matter.  It is not nature.  It comes from the aspect of the essence of the father.   What is the 'aspect of the essence' of the father?  It is the essence of sechel/mind (koach hasechel hahiuli ha-atzmi).  The father is not thinking of lineage and posterity.  He has an element of such a broad truth that he can create another entity.  What the father stands for is so real that it can be replicated with increasing room and truth.   In the world they think of survival and continuity.  In torah, since the father has a real presence and mission hence there are children.

In marriage:  it is called 'an eternal ediface' – it can be understood to mean that offspring will result, but this is a external view.  Rather the union in itself is eternal – what unites them is the G-dly element.  The eternity is seen at the outset.  The zohar says the first and second Temple are of human making, but the third will be made by Him and thus will have eternal presence.  That eternality will be seen immediately at the revelation of the structure.  The children result from this eternal aspect...!  The opposite of an external understanding.

Sechel is an intentional faculty.  It is the sechel in the nefesh that represents not what the world  says 'as a means of survival, and outsmarting the elements', but rather it is bitul/humility that is geared towards the truth.    The essence of sechel/mind (koach hasechel hahiuli ha-atzmi) is how the nefesh views itself.  'Man should rule the fish and fowl' – says torah – and one may say, 'look what I can do!' or he can take and inner view and say, 'what am I here to do?' that is the view of itself from inside.  This is the inyan eloki in the world.

"What is so Special About a Union?" p: 49

AyinBase with R' Paltiel p: 49 7/21/11 ThursdayNight 19 Tammuz 5771 

Page 49 – about a third into the page (line starts: kuli...)

How did we get from kav to holada? Kav is an ha-arah/reflection. We are moving away from kav/line of creation to look at the level that is essence and not ha-arah/reflection.

The principle of yichud/union: the union of levels of sechel/mind – chochmah and binah – brings about the creation of angels and all the worlds. The union of bodies brings about the creation of souls!

In this union is drawn down aha-arah or an essence respectively.

How and why? What is so special about a union? Chochmah is higher than binah, so what is so special about their union? The principle in a nutshell: in the yichud/union of chochmah and binah an element superior to both of them is recognized. What is this element? There are 2 ways to understand: a) 'I understand this' or b) this is universally true. The second level is objective and this is what happens when there is a yichud between chochmah and binah. The objective truth is recognized.

Everyone has chochmah. It is a soul power. Why is it missed? Why do we focus on 'what kind of car do you have?' (!!!) Very few take heed and ask, 'what does this represent?'


He dismisses his own perception. Till it doesn't attract him. He perceives and understands that there has to be an 'above the world truth' and he completely ignores it. He thinks, 'this is my impression and doesn't amount to a hill of beans. This won't pay my rent, so who cares?'

Only when one focuses in at the bina level on what he is seeing then it becomes real to him. He says 'I see infinity, and I see it in the world, I look to the sky and see the infinity of the One who creates it' – this is the union of chochmah and bina and the reality takes effect. Chochmah alone is real but is easily dismissed. When it is identified in bina and has impact then the reality is apparent.  

This is why chassidus is constantly talking about these levels of union, which brings out the truth behind chochmah and bina.

Yichud ruchni: bina looks for the inspiration that comes from the chochmah. They have an affinity.

Yichud zun – the bodily union: You have 2 discrete entities and no real overlap between them. This is like the sphirot in malchus. This is the effect of middot/emotions on dibur. This is not an automatic involvement. Here too the union is affected by something greater than either – but it is a different quality of truth that joins the 2 together. Yichud zun/bodily union is affected by recognition of an essence level.

When does the individual person become recognized as an entity outside himself? When he speaks or acts. From a secular level one may say a person acts for ulterior motives, we're not talking of that kind of action. Rather he has a recognition of full reality and that causes him to act and speak. To act and be in the world is the reason his soul was sent down to this world. This is why his name can call him out of his coma.

In terms of our discussion we have middot/emotion and malchus/faculties that connect him to the outside. The reason he talks is not for the benefit of their recognition, but because this is what the neshamah came here for – to be effective in the world.

Being a part of the world is an expression of complete self sufficiency. If he is a human being, he is doing it everywhere. It is an essence that includes middot and malchus that unifies them.  

Thursday, July 21, 2011

"I am Bigger Than Myself" p: 49

AyinBase with R' Paltiel p: 49 7/21/11 Thursday 19 Tammuz 5771

Page 49 – about a third into the page (line starts: kuli...) 

If the creation of the world is by means of a the kav/line, then how do we land up with bodies? This is because inside the ha-arah/reflection which is the mode of the kav, there is a level of etzem/essence. This is like the background of emunah/faith allowing sechel/mind to function. The essence quality of faith holds up the ha-arah/reflection mode of sechel/mind. Essence provides the background.   

Right click to open in new window and enlarge.  Ayin Base, Rebbe Rashab, p 49
It is an essence that brings about the union. Bodies are separate, so there is no commonality between them. They don't relate to each other. Chochmah and bina relate to each other and have a union. But bodies?! The ohr/light that is enabling and creating this union is an essential light. The essence forces this union because it says, 'without this union I cannot be present in this realm'. When they are separate each has it's own identity. In their bodily union essence is drawn down...

The seminal drop results in a new being that is like the father. For the Jew it is not about creating a lineage for posterity, it is about the soul itself. The soul senses, that “in this very moment, I am bigger than myself, the essence I stand for is greater than the limited presence”, and there is a demand for revelation of the deeper truth. The essence is not just 'something that will continue to exist tomorrow', it is about expression of the 'full impact of who I am!'

Thinking about posterity has an element of shortcoming, 'I will pass from this world, but my children will live on'. Here we're looking at the positive element, 'the truth about me is an essence that is unlimited'.

An animal doesn't know what its doing and can thus walk an hour after birth. The human child has to know what he is doing and thus takes time to learn to walk. The essence comes from the father not inadvertently. There is an intention element in the essence that brings it out. Anything that is just middot/emotions is not intentional. Thus we see how sechel is associated with essence. The soul knows itself and in this knowledge knows that it is bigger than what is contained in one nefesh/soul – it is essence. The sechel of the nefesh recognizes this.

Sechel/mind of the nefesh: that we have knowledge of G-d by deduction is just the external level. The essence of the logic is the recognition that there has to be a truth in all that exists. The world is a physical place, but there has to be His truth embedded here otherwise it wouldn't exist. In the sechel it is recognized that there is a much deeper truth in the nefesh/soul than is contained in one soul. This is not the sechel that observes logically, but a sechel that is born of the nefesh itself.  

Wednesday, July 20, 2011

"What am I looking at?" p: 49

AyinBase with R' Paltiel p: 49 7/20/11 Wednesday 18 Tammuz 5771

Page 49 – about 9 lines from the top of the page (line starts: umestayem...)

Phil/Pesach in Joshua Tree
The kav/line, by which the world is created, takes different forms at different levels.  

The reflection of the soul, the way it is found in sechel/mind, is not the way it is at a higher level of ratzon/will etc.

How do we see elokus/G-dliness in sechel? Not directly, but by deduction. But this is not the whole story, since you do not recognize the Creator at all, you just acknowledge that the world didn't create itself.

The reason we recognize that the world did not make itself? One asks, 'why am I here? What is this all about? What am I looking at?' there is a deep sense of truth in the intellect that demands one asks this question. My soul has a true/G-dly element embedded in it and it sends this message. It is not just the shortcoming of the world that asks the question, but the positive statement of the soul that an element of truth must be found.

When a person opens his eyes and sees the natural process of the world – he sees that it is a living world, not an accidental world, a world of significance.

It is a lifeless perception of the world to say that 'it created itself'. One's intellect does not accept this.

The element of concealment is due to the fact that the presence of G-dliness in this world is just a ha-arah/reflection. 'There is an effect of the real truth on the place where it is not'. World's have G-dly presence, but they have an element of metzius. The light is revealed according to the vessel.    

Tuesday, July 19, 2011

"Something Real is Going On" p: 49

AyinBase with R' Paltiel p: 49 7/19/11 Tuesday 17 Tammuz 5771

Page 49 – about lines from the top of the page (line starts: she ayno...)

Joshua Tree
The mehus of atzilus is different to that above it. 

And in the lower worlds of biya it aquires a different presence – it is no longer as connected – it is like 'a reflection of a reflection'. What is known to us via our sechel/mind is not the real mehus of elokus/G-dliness.

Mehus means the reality of this entity or level – 'what gives it a presence'.

There is a big difference between something being obvious and being a logical imperative. If it is apparent/obvious it is not concealed at all.

If you enter a house and things are standing on the table, you will leave them in their place. This is not due to your respect for the objects. What is the mehus? What gives things here a real presence? It is how it represents a human perspective and that there is a human being who owns this home. This is obvious to us – this physical world represents something. We pay attention to sunrise and sunset. The cycle of seasons impress us. It is not just their effect – it is the fact that there is a living world in process. We're sensitive to this – it is a hint to elokus/G-dliness.

So though there is a complete concealment of G-dliness, in truth it is not fully concealed, but you need to use your sensitivity of intellect to see 'something real is going on'. This is the residue of the kav/line that initiated creation.

We say the sun revolves around the earth, due to their relative significance.

The kav reveals, to the extent possible and then stops.

Sunlight illuminates our world, and it does it 'at the level' of our world. It becomes an illuminated world. The fundamental presence of the world is unchanged. It it illuminated it more strongly then the presence of the world would cease – it would not be a real world.

So here we see the difference between essence and reflection. Let's understand. Essence remains unchanged. Malchus is like the domain of the king. He is a real presence, and thus there is a nation and a domain. There's no difference between how the king is in his palace or in a small corner of the kingdom. Essence has the same presence everywhere. Ha-arah/reflection is a level that differs according its location.

Kabbalah/chassidus says He is everywhere. Opponents said, 'how can you say He's in an impure place?' That is because they did not grasp the element of essence. In the physical world the matter of essence is revealed in a true sense, in that it cannot be known.

Monday, July 18, 2011

"The Man, The Book and The Table" p: 49

AyinBase with R' Paltiel p: 49 7/18/11 Monday 16 Tammuz 5771

Page 49 – 6 lines from the top of the page (line starts: ha kav...) 

Ha-arah/reflection, in contrast to the essence, changes according to it's location.

Just as 1 + 1 is 2 and seems to be a logical imperative, if we we look at it more closely it is only because we recognize a deeper truth, that we correlate the two items/numbers, so too we sense in sechel/mind that there is a higher element that the world represents. We sense that objects represent a living entity due to the fact that we have a soul, but there is nothing on the level of logic that makes this an imperative. One needs a level of intellectual sensitivity that is granted to all human beings. One needs just to take care not to be blinded by the physicality of the world.

P 49, top, Rebbe Rashab, Ayin Base
A book is placed on the table. What does it represent? The action that brought it together. This is the mehus. The why its there. A man wanted to sit and learn from the book. Learning is a human intellectual action, but ultimately he does it due to a G-dly imperative. This is what brings the person, the book and the table together. This is what gives it a real presence. This is the mehus. Not the function and the immediate cause, but what gives it a presence. Everything has a G-dly spirit and reality to it...

The secular view is that there is no unity. A bunch of independent factors that happen to coalesce.

The mehus of atzilus is not the same as that above it. Yet it is not a different mehus. There is a transition. Atzilus is thus referred to as an intermediary between the infinity above it and the lower worlds below.