Wednesday, August 31, 2011

“Hanging on Nothing” p: 54


AyinBase with R' Paltiel p: 54 8/31/11 Wednesday 1 Elul 5771

Page 54 – middle of the page – line starts, 'shum tzurah...'  

Ohr/light is not felt by the body. Chomer is sensed by the body/guf.

We are into understanding a chomer/material that is not yet an existence. It is formless. It does not stand for itself at all. It fully represents it's source. This is a mashal to understand the origin of thought.

Actually let's go back 2 lines, the first chomer that came to be from non existence, which creates it, (in fact this Nothing, that does not have to be present to be present is the real reality – this is what we call G-dliness and sechel/mind cannot grasp it) represents it's Creator – it is unlimited.

Ours is a world of yesh, and thus things have a structure and we function in this kind of world. It is real to our sechel, but a very limited perception. The real truth is that the world, 'hangs on nothing'. In our world, we still sense this element of 'nothingness'. And this element gives the world a certain element of truth. It stands because He wants it.



Thus the world conceals G-dliness, but doesn't negate G-dliness. Why did He make the world this way? Because He created it and it reveals Him. And ultimately the world itself is to reveal His essence.

Torah shows us how to live in a world that is not a world – it is a G-dly creation. This is what the Jewish people are – the recognition and the life with chomer that is G-dly will, without presence of it's own. We have to live within the limits of the world. But not be limited to earthiness.

The chomer reveals that the ein is not nothing, but the source. 

Friday, August 26, 2011

“Present and not Present” p: 54


AyinBase with R' Paltiel p: 54 8/26/11 Friday 26 MenachemAv 5771

We are at the middle of the page 54 at 'gum ken'.  

When things come down from one world to another , they pass from darkness/hidden states, in to revealed states.

This is like thought coming into speach.

The light of the soul is revealed and concealed.

In thought the light of the soul is revealed, it is 'a nefesh type of light.' this is the type of light that is impossible to impart to the outside.

In light that is reflective of the soul, it cannot be put into a vessel and given to another. It is of the soul alone.



And for the same reason the 'letters of thought' are much finer than those of speech and hence are not apprehended outside.

Letters are objective and hence can be easily recognized by both parties.

These letters are permeated with the light in thought.

The letters that are at the level of thought are not yet tangibly recognized from the outside.

Soul is not a yesh/entity. It is a G-dly presence. The light of each one comes from the same Source. They receive directly from the Source. They don't give life independently of their Source and hence are on the level of bechinat yesh/aspect of entity.

They are present and not present. Their presence is null to the Source/light that maintains them.

The souls are not a tangible presence. They are a G-dly presence.

The soul does not ask, 'from where will I get my sustenance?' The soul is unified with the Source of life.

Speech is not on that level. It is existing on the level of independently existing entities.  

“Stones and Letters” p: 53


AyinBase with R' Paltiel p: 54 8/25/11 ThursdayNight 25 MenachemAv 5771

Page 54 – 8th line – at the end of the line.  

A blessing is to break through obstacles, to bring something down 'worlds to worlds'.

As it descends, usually it would decrease in quality/quantity.

The the level of thought is not open to others. And can be such that it is not ready to be expressed to another.

Why would you think you could read someone's thoughts? We sit around the same table. The idea of a table came from someone's mind, yet it became completely universal. It can only be presented to another if it can be broken down into components. These components are called otiot/letters, which are elsewhere refered to as stones.



We can communicate by means of words, since we can reduce our thoughts to a neutral state call otiot/letters that can hence be communicated.

If you have a pain, it is more primary than otiot/letters. It is not 'neutral'.

What is the origin of an idea. In the the world it is taken for granted that all is due to 'experience'. And experience is essentially a negative experience. The striving to survive. And this is what we reject outright. We say all experience comes from a positive. G-d initiated the whole thing.

Thus the soul of the human being, which is a G-dly presence, has a positive impetus. It is eternal. It is not circumstantial. It is not responsive. All our ideas and sechel is rooted in that 'life' element. sechel/mind is a gilui/revelation of the soul. This is beyond thought. Higher than thought. The human is in a different category from the animal. A human can recognize a truth directly. What would the world be without the human being? Nothing. Of no significance. This is the import of the presence of the soul - one effect is that it give purpose to the world.

This soul level is at source, personal and not ready to be expressed to another! It cannot be communicated, no way!

To even present this to oneself is not possible. We cannot know the essence of sechel while living in the guf/body.

This how we think of sechel. This is called thought. Letters of thought means that sechel was dressed into something neutral. It is made up of parts. So why can we not read each others' thoughts? Thoughts are not soul. Thoughts are in a state of existence – a worldly presence – a tangible presence. You could say that thoughts are not known, since the thinker hides them. But this does not explain it. One is continually thinking. One is preoccupied with one's thoughts – there is internal speech. The soul is talking to the body. The rebbe explains that it cannot be known by another, since the letters are intangible – ruchni/spiritual.

We don't realize we are thinking with otiot/letters. We say, 'I'm thinking the idea!'

When it comes out as speech, it is already dampened. The light is reduced.

The letters of speech are at best convenient.

Nefesh is life itself. It is true to itself, 'cos that's the way I am!' but when it comes to expression, it goes from 'my understanding' to 'universal understanding'.  

Thursday, August 25, 2011

“Oil, Vinegar, Prayer and Sons” p: 53


AyinBase with R' Paltiel p: 53 8/25/11 Wednesday 25 MenachemAv 5771  

Page 53 – below the middle of the paragraph (line starts: nimshach...)

We have been looking at the matter of a 'blessing'/bracha. It's role is not to change something from the way it is destined to be, but rather to draw down something from the source. It can overcome obstacles in revealing the situation as it is mean to be.  

The boys were taken by their father Yosef/Joseph for a blessing from Yaakov/Jacob. Yaakov put his hands on Menashe and Ephraim's heads – right on Ephraim and left on Menashe, though Menashe was older and you may think Yaakov would 'set things straight' making Menashe greater, and from Him all is possible. Even things set in nature can be changed. Vinegar can be made to burn. According to nature, oil burns and vinegar cannot. But from the perspective of 'ohr ein sof' there can be changes in the letters till the vinegar burns.



And this is how it is in prayer. There is a change in the way things come down – moving away from the set order, thus healing the sick and blessing the years. Prayer creates a new Will.

So thus why did Yaakov make Menashe the greater one?

Because this is not the function of a blessing, to bring an effect from above the source of that thing. The blessing is to allow what is in the source to come down – it breaks through any obstacles.

A blessing can also bring additional light. Revealing how something is in it's source, into actual fact of how it is in the world.

Light is the life element in everything – the G-dliness – this is what gives things their, 'broad expanse'.

Usually as things come down into this world (as seen in the transition from thought into speech) there is a reduction in the light.


Yehudah's baby naming

Wednesday, August 24, 2011

“Souls and Angels” p: 52-3


AyinBase with R' Paltiel p: 52-3 8/24/11 Wednesday 24 MenachemAv 5771 via Skype

Page 52 – 8 lines from the top (line starts: neshamot...)

Avrahm is promised, 'I will make your name great', but why would he care about something like this?!

To understand this we need to see the difference between souls and angels.



Souls are the element of bodily union. While angels are the result of 'spiritual' unions (yichud ruchni).

Tuesday, August 23, 2011

“A River from Eden” p: 52


AyinBase with R' Paltiel p: 52 8/23/11 Tuesday 23 MenachemAv 5771 Via Skype  

Page 52 – 8 lines from the top (line starts: neshamot...)

Pleasure that cannot be sensed! What is it? It is not based on any kind of experience. It is due to the presence of the essence.



This is like the river that comes from Eden.

After Noach/Noah episode we have Abraham being commanded 'Lech L'cha' – 'Get going!' And in this command was included that he should leave his land, his birthplace and his father's house. Why these other clauses? Why not just say, 'go to the place I will show you'.

Also G-d promises him that he will, 'make his name great'. He has said, 'I am dust and ashes, a non-entity', so how will have have any pleasure in the anticipation of having, 'a great name'. 

Monday, August 22, 2011

“Essential Pleasure” p: 52


AyinBase with R' Paltiel p: 52 8/22/11 Monday 22 MenachemAv 5771 

Page 52 – 8 lines from the top (line starts: murgash...)

We are dealing with pleasure. Not of the body, but soul pleasure. In our world there is a big focus on 'personal experience' – the level of personal desire here is a reaction to 'nothingness' in contrast to real pleasure which is a reaction to a revelation of Elokus/G-dliness.





We know the world did not make itself, but was created and is thus a G-dly creation. The Creator is hidden from us. We don't see Him. Yet we know with our sechel, and live up to the reality that we cannot touch and see. This is manifest in the oneg/pleaure of the person. It is a pleasure that has no reason, nor comes in response to some lack. A pleasure without tangibility.  

There is a sense in the person that the truth of his own presence is beyond his sechel. It comes from beyond him. It is not something that he created. This is like that hands of Moses being held up.

The second level of pleasure is higher. It is essential. Doing torah and mitzvot draw down this essential pleasure.

Sunday, August 21, 2011

“Soul Mission” p: 52


AyinBase with R' Paltiel p: 52 8/21/11 Sunday 21 MenachemAv 5771  

Page 52 – 4 lines from the top (line starts: hatynug...)

We are concluding the meimar. There are 2 mentions of Noach, which correspond to 2 levels of rest. During work, one limits his orientation – mtzamzem – to do a certain task/activity. He leaves oneg to enter a limited state. At finishing work the faculties return to the source and he has pleasure/tynug from this whole episode.

p 52, AyinBase, Rebbe Rashab, right click to enlarge

This is like there were 6 days of creation and then the 7th day. The 7th day was the end of the tzimzum.

oneg/pleasure is essentially something internal to the nefesh. When a man is involved with work you see the work not the oneg, but it is supported by the oneg element. After the work he recognizes the oneg that had been invested in the activity.



This pleasure is deeper than a 'sense of accomplishment'. He sees the significance of what was done and thus oneg/pleasuare results.

When the Fredike Rebbe came America, he said, 'this is a soul mission (neshama shlichus)' - soul purpose has inherent value, not the proof of one's ability. Soul mission is automatically pleasure – revelation of the soul is by pleasure/oneg.  

There is pleasure at the start of Shabbat. At the start it is the cessation of work. This is the rest and pleasure after the work. In the world, oneg/pleasure, means, 'I am not being disturbed' – you see a picture of a person putting his feet up – nonsense! The concept of pleasure of the world is hollow. So we don't mean 'lack of disturbance' – we are saying, 'I can reconnect now to real life! To the G-dly presence' - 'I was involved in work, a limited thing, and now I can reconnect to real life' – this is a true oneg, except I am aware of this oneg, because something made me feel it, and I am feeling it in contrast to another state.

For our worldly experience we cannot be aware of something constant. So the start of Shabbat is the return from work to 'real life'.  

Afterwards comes Shabbat Day which is the essence of rest, that is not experienced in contrast to something else. The essential pleasure shines through.  

Shabbat day is called 'Atik'. Friday night is the 'holy apples – Kingship'. So what is 'Atik'? It is above sechel/mind! If it is essential pleasure, it is not by contrast, and we usually experience things/states by means of contrast. We cannot experience constant states, since our awareness is limited. We are limited to the framework of the body – which deals with contrast.

The body deals with relative states, since it is not from itself. Sechel to some extent is also involved with contrasts. But then there is another element, in the body is the soul itself, unrelated to body – this is Atik – a pleasure/oneg – that impacts/elevates the body. emunah/faith is also rooted at this level and says, 'I just know' – the soul shines through and has no effect on it. This level of essential pleasure can be experienced.

And the Rebbe explains in more 'technical' terms the way these 2 states are described in Chassidus.




The pleasure of Friday night is called 'murkav' – a pleasure that is a composite.

The pleasure of Shabbat Day is 'bilti murkav' – simple pleasure – not composite.

At a higher level this is sensed pleasure and pleasure beyond experience.

'World' starts with absence and then you 'fill it in' – it is a situation that is lacking. But there is a state where 'presence' is not coming from 'non-presence'.

Pleasure beyond experience is that 'there is no explanation for your life' – with this you can distract yourself from being self consciousness, and you can move off into reality. This pleasure beyond experience is the foundation of all concentration and activity.

Friday, August 19, 2011

“Real Rest” p: 51


AyinBase with R' Paltiel p: 51 8/19/11 Friday 19 MenachemAv 5771

Page 51 – 4 end of the main paragraph (line starts: ku...) 

We explained how souls are different from all levels of revelation. The souls of Israel are like the son in relation to the Father. The presence of the father gives the son a presence, but 'as a separate entity (mehus bifnay atzmo)'. Torah and G-d are one – a ruling from above – and the souls of Israel, by means of Torah, bring Him to the world, and create the unity of the Father and the sons.

By torah they become reunited with the Father.

We have pleasure that is identifiable with some type of event/occurance. We don't usually experience essential oneg/pleasure. Completion of work and the rest that ensues brings pleasure. While working and involved in a particular activity, an activity that is limited, it appears that the person is limited, 'during the activity he forgets that he is deeper than the activity' – he is focused. The enjoyment comes later. His active faculties return to their source – he has rest and pleasure. The faculties come from a living source.



It may appear that all is caused by pressure from outside – reactive – and not from the soul, but this is not the truth. There is oneg/pleasure and this is what initiates the activity.

The soldier on the front line can do his job is due to a deeper awareness. He returns from battle and connects to the source and there is tremendous pleasure.

There are 2 levels of Shabbat – cessation of work, and the level of pleasure. 6 days He made the world – this is descent and concealment/tzimzum. A descent into the active level. On the 7th day His pleasure followed. Friday night is the kind of pleasure and rest that is felt from completing the work – it is not the essence of pleasure – it is due to the absence of disturbance.

The oneg/pleasure at that level has a clear definition, 'I am no longer working...'

This is not just by contrast. The faculties are returning to their source.

Thursday, August 18, 2011

“Rock Star” p: 51


AyinBase with R' Paltiel p: 51 8/18/11 ThursdayNight 18 MenachemAv 5771  

Page 51 – 4 lines from end of the main paragraph (line starts: lehamshich...)

The purity in the stone is due to the pressure. It cannot be compressed any further. This is like the speed of light. This is an absolute (in a worldly context).

We have compared spiritual mentorship (hashpaa sichli) and the physical birth process. In the first case there is an intellect to be developed. In the second, there is no 'child waiting to be born' – it is initiated by the parents. The father wants to create.

This conception 'is what the father is' – this is on a level known only to him. So it is called 'ohr' because it is known. The inner part is that it is inherent and initiated by him and not solicited from outside.



He, the Father, is present in the world, through the souls of Israel.

In absolute truth there is no reason for the creation of the world except for the creation of the souls of Israel.

Sechel has no purpose but that there is a practical point, or an elevation into the essence – to the essence of the soul. It is these two poles that give it meaning. So too He said when he created the world He embedded value. The souls of Israel are the point of creation. He wasn't satisfied with 'just' revelations, but He wanted the level of essence – souls of Israel. The work of the souls bring down essential light that ultimately transform the world.

“His Personal Desire” p: 51


AyinBase with R' Paltiel p: 51 8/18/11 Thursday 18 MenachemAv 5771 (Note: Rabbi is out of town today and yesterday, and the video is a record of today's class over the phone!)

Page 51 – 4 lines from end of the main paragraph (line starts: lehamshich...)  

Only the souls of Israel have the ability to bring a level of essence into the world by Torah and mitzvoth, since they are of the 'same stuff as Essence'.


Revelation is call thus for 2 reasons, there is an abundance of light – the light from the sun is a revelation of its principle element. Ohr pnimi, means that 'He wants to be there' – it is light that comes from His decision. This is not an element of gilui/revelation. The essence of the nefesh I eternal – this is the level of ohr pnimi ve atzmi – the essential inner light. He personally wants to be there.  

Souls of Israel make present Essence itself, not just the level of light.

The individual is eternal and this is what is made manifest by giving birth. The true element of the soul is its eternity. Light at this level is not to reveal the essence, but to represent it – this is ohr pnimi – inner light.



This is the level of 'na-aseh ve nishmah – we will do and understand' – a level of full unity.
 

Wednesday, August 17, 2011

“Shine from the Stone” p: 51


AyinBase with R' Paltiel p: 51 8/17/11 Wednesday 17 MenachemAv 5771 

Page 51 – below middle of the page (line starts: ayin mahmash...)

we are explaining that ohr fromessence, even ohr atzmi – which is a revelation of essence – is still incomparable to the essence. The light is nothing. It tells you there is an essence, but is nothing in comparison.

In real truth essence is not in the quality of being a luminary at all.

AyinBase, Rebbe Rashab, p51

Sunlight from the sun is not a good mashal/metaphor for ohr ein sof. A better mashal is the shine from a precious stone. What is the distinction? Sunlight illuminates and what is missing in the metaphor? It is light through and through – sun is like the essence of light and it gives off light. For ohr ein sof, it is not a perfectly suitable metaphor. The sine from a precious stone is a better metaphor. Here the shine from the stone, is 'not what it is about'. The stone is something else. 

Essence is not light. Light and luminary are part of the same principle/system.

The sun stand for essence, but only in regard to light. The sun does not recognize the possibility of darkness.

Thus hishtalshalus in general is only the matter of lights and revelations from the essence – not the aspect of essence per se.

The shine of the stone is different. There it the beauty and the gleam. There is a purity in this brilliance. It is clear statement that it is not coming from a light source, but from a stone. This is the aspect of ohr pnimi ve atzmi (inner, essential light). Through the brilliance you know the stone. This level of light is not really ohr/light – it is an element of the essence itself.



As a result of matan torah (giving of Torah on mount Sinai) was not just correct human conduct – we got Him, Himself! This is an example of essence being present in the revelation.

The gleam from the stone tells you not of the brilliance and the beauty, but of the stone. It is not really an ohr/light.

The souls of Israel are like the essence of the Father. This is not like light. This is like the essence.

Tuesday, August 16, 2011

“The Depth of Essence” p: 51


AyinBase with R' Paltiel p: 51 8/16/11 Tuesday 16 MenachemAv 5771  

Page 51 – below middle of the page (line starts: mah...)

We are pointing out that the light, even at the level of etzem, where it is not functional, yet still it is not comparable to the essence. It stands for the essence, yet it is nevertheless light – and thus a 'non-entity' compared to the essence.

We cannot really surmise the depth of essence. We can only relate to process and essence has no beginning – you can't even say, 'self-creating'. None of our faculties can grasp this.



While it is true that there is a close relationship between essence/luminary and light, nevertheless, (and when we look at the sun it gives light automatically, but paradoxically in the analog the Essence gives light, but it is volitional, without any extra activity) the light is not comparable to the essence.

The soul is an essence – a true essence – the life it give is volitional, and when it wants to give, it is without effort.

The light reflects the essence so qualitatively they may be similar, nevertheless the light is just a reflection, not the essence. The luminary is an aspect of yesh amiti / true being – completely different from anything that 'comes into being'. This is like truth being only a reflection of the essence. Light 'makes a statement of truth' and the essence is beyond statement.    

Monday, August 15, 2011

“Essence Itself; Truth Itself” p: 51


AyinBase with R' Paltiel p: 51 8/15/11 Monday 15 MenachemAv 5771

P 51, Rebbe Rashab's AyinBase - right click to enlarge


Page 51 – about middle of the page (line starts: ein sof...) at the end of the line 

We learn essentially on the level of sechel/mind, which developes according to logic and chochmah which is beyond logic. This is part of the process. Sometimes the sechel is exposed to an idea that cannot be grasped. You say, 'come let's observe this...' Sight sees a reality that cannot really be explained. This is the meaning of 'heray/behold'.

Essence doesn't know about a functional level. For the sun, darkness does not exist. From the perspective of the essence, the light is 'nothing'.



Even 'truth' is a only a revelation of the essence. It is not the essence itself.

In the world of gilui/revelations, essential light is very, very significant. But from the perspective of essence it is still only a revelation.

We are looking at why the essence/etzem gives off this light.

Sunday, August 14, 2011

“Super Worldly Light” p: 51


AyinBase with R' Paltiel p: 51 8/14/11 Sunday 14 MenachemAv 5771

Page 51 – about middle of the page (line starts: hay, hay...)  

The Rebbe says that the souls of Israel draw down the inner light. Something angels cannot accomplish. He says if not for the souls there is absolutely nothing that would elicit the ohr atzmi/essential light.

We said that essence does not become a source for anything. It does not know of anything except itself – not due to narrow mindedness, but because, it itself is everything.

Even the light as it is an aspect of revelation of the essence (ie without its own presence), nevertheless it is in truth not on the level of the essence itself.



Where is the 'revelation of essence'? In the first day of creation, there was light, and no luminary! This light represented the G-dly truth in the world. This light did not have the limits of light as we know it. With this light Adam, could see from one end of the world to the other. Objects did not block it and no luminary was needed. This is an essential light. It states, the essence of this creation is a G-dly presence.

This light is there because the essence is there. Thus one may think that this light is not taking the essence outside of itself, nevertheless in truth, this light is incomparable to the essence itself.

What is so great about light? What is so great about sight? Gemara says, light and dark are work of the righteous and the wicked. Light is a fine phenomenon. In our world it makes not sense. We have objects that exist and take up room. But now you can stand across the room and see an object! Without touching it you know it is there! It is more real than touch!

When we open our eyes and see, we see more than we think. We see each object in a surrounding context. We see the context first. The context is not tangible. This is our daily experience. Our soul is very deep. And we see truth all the time, but we don't understand the truth we are experiencing. In one instant we see a vast panorama. How? Is it not cumulative knowledge? No, we see the truth behind the space. We observe the limitlessness of truth.

In sight we see way beyond the visible. We see the truth behind it. When we observe an object, we see it is true. We see it not as it affects us but how it is true. Sight corresponds to sechel/mind. Sechel distinguishes human beings. We observe things from a truth perspective. This is where we come in contact with G-dliness. Something that is 'true unto itself'.

The point is that sight is telling you the truth of something, not just the presence, which is experienced by touch. This is why light relates to the deeds of the righteous. In darkness you can only know objects by means of their tangibility. The wicked, here doesn't mean evil, it means taking the world for what it is, and dealing just in the worldly context, and it is unlimited.

The statement that, 'G-dliness is truth', is just a revelation of G-dliness. It is not the essence. 

Friday, August 12, 2011

“Your Thoughts; My Thoughts” p: 51


AyinBase with R' Paltiel p: 51 8/12/11 Friday 12 MenachemAv 5771

Page 51 – about middle of the page (at the end of the line starting: ein sof...) 

Souls have the ability to draw into the world and reveal essential lights, since they are from essence.

If not for Israel and Torah, there would not have been a revelation of essential lights at all.



An essence knows of nothing but itself, because it is 'all-encompassing'.

We focus and try to do the impossible – to 'understand what is essence' – that 'essence has not metziut (heder hamitziut) and yet it is the real metziut – the real truth...

The Rambam identifies that there are elements that are impossible to understand in the area of choice and providence. 'He knows what will be tomorrow, yet freedom is granted' and that we must recall, 'Your thoughts are not like My thoughts'. 

Thursday, August 11, 2011

“Israel Jew Man Walking” p: 51


AyinBase with R' Paltiel p: 51 8/11/11 ThursdayNight 11 MenachemAv 5771

Page 51 – about 8 lines from the top of the page (at the end of the line starting: atzmi...)  

Thus we say for neshamahs/souls they do not have the sense theyare 'coming from some place'. They are one with the Source.

Thus drawing these lights into the world can only be by virtue of souls of Israel that have this capacity. What does it mean that the souls draw the inner and essential light down to the world? The world was a non-entity till Adam ha rishon came on the scene. The world lacked significance. It was all action and reaction.

The intelligence of the nations involves their own lives. It is not an intelligence that projects beyond. One Yid/Jew in the world gives it a real value – a transcendent value. This happens if he is simple or scholarly – by his presence all is changed. His sense of reality transcends the world.



So the import of the inner light is not due to a logical understanding that, 'G-d creates the world'. It means that you have in the world a presence of essential light – something true, right here in the world.

AyinBase, Rebbe Rashab, P 51 - Right click to enlarge

Aristotle was a philosopher of the highest caliber. He was caught falling for a base desire, and he was asked, 'my master, how was it possible', and he answered, 'this was my animal'. This is showing how his ideas were not real for him. He did not remake his inner animal. 

The omed/standing, does not move from his basic reality.

Walking is a soul attribute of Israel. This requires, 'giving oneself over / mesirut nefesh'.



When only an element of the soul is dressed in the body, how does it have the ability to draw this pure light down here? That's because though it is a reflection of the full soul, it is a reflection of an essence and thus has the capacity and is trans formative. This 'reflection' has an essential element. This is why you cannot imagine a person not living!  

Thus the souls transform the world.

Angels draw down only the flow from external unity.

Souls access an inner level of spiritual unity.

Hashem is good to those who hope towards Him – the good varies according to the level.

What is the difference between inner and external unions? The sun shines onto every scene – something beautiful or ugly receives it – this is external.

The soul on the one hand we say is unaffected by light/life that it gives – it lives and gives incessantly – on the other hand the soul can only give life to a body that is suitable to receive from it! If it happens that a soul lands in the body that is not suitable for it, then it is in great pain. The soul is in essence intentional. This is the paradox, it is eternal yet volitional. How can automatic and intentional be reconciled? This is a paradox. For us intentionality means one acts according to a set measure. If one acts with his whole being it is not measured – he's just there – that's not intentional. Pnimius/internality goes directly to the element of Elokus/G-dliness – it goes beyond his own experience.

'Intent' means one is not reacting. He's not being forced. He has to be above the situation. He's above the obvious. The soul is a non-entity and can thus have intent and act with real freedom.

When sechel talks – it speaks of truth.

Sechel is bitul – non-entity – so it deals with truth.

Touch only tells me of what I feel, as opposed to sight, which relates us to the truth of the world. I see it though it doesn't touch me. This is like sechel.

Pnimi/inner means transcendent of metziut.

Sechel that can 'figure things out' is really external. But the level that can perceive 'value' also has inner and external levels.






“Being Everything” p: 51


AyinBase with R' Paltiel p: 51 8/11/11 Thursday 11 MenachemAv 5771 

Page 51 – about 7 lines from the top of the page (at the end of the line starting: hu – mikoach...)

Essence does not become a source.

Essence is not aware of anything but itself.

If one explains an idea to another, he does so because he recognizes something in the sechel more than his perception – he senses the universality – he senses something beyond himself and tries to explain.

Essence by contrast does not recognize any other existence, not due to narrow-mindedness, but due to the fact that its truth is so true that there is no place for anything else. The self and the universality are one.

If something is a source, it means that it is not an essence. It has components and can thus be explained.



This is why the world is confused. There is a focus on components and imagine that this is the sum of anything's reality. If something has components it means that it has elements that 'are not itself'. And it becomes knowable externally by means of these components.

The sun is etzem behiri/bright essence. Light is essential to it. The world by contrast is essentially dark. A reflection of the sun reaches us. From inside the sun it is impossible to perceive darkness. And to imagine a light that will illuminate this darkness, 'it has to step outside its own reality.

Essence knows only itself. Yet it replicates itself!

Why isn't one essence enough?!”

The essence of the soul: what happens in the union of man and woman is that the element of the essence of the essence is revealed. The recognition, that 'I am bigger than myself – I incorporate many selves'. How is the union possible? Because you are encompassed by the Eternal Essence. The word soul/neshamah means breathing, which means being part of the atmosphere – you are not limited – you can turn in any direction and have life – the soul has an eternal presence.   

Wednesday, August 10, 2011

“Universality and Personal Truth ” p: 50




AyinBase with R' Paltiel p: 50 8/10/11 Wednesday 10 MenachemAv 5771 

Page 50 – 5 lines from the end of the page (at the end of the line starting: hu - beneshamot...)

Makor/source means a level that stands apart, being a source and not a direct participant. It is a source, but not 'one with it'.

The phenomenon of something being created from something else means that there has to be some kind of motivation, that demands that there should be a creation from this source.



Why is the source interested in creating something different? In general, as in the case of sechel, there are 2 elements. a) 'I understand' and b) 'what I understand is true universally'. So since there is a sense of universality, it wants to express itself outward beyond the self. This is the motivation for becoming a source.

The essence itself remains contained within itself, but it expresses the universal element of itself – this is the ha-arah/reflection that serves as a makor/source.

Then there is the creation of souls. This is a different process to that described above.

In souls it is the same essence. There is procreation. Begetting a child. This is not rooted in the father's 'universal element'. Rather there is an element of truth in the father himself and this translates into another person. 'This 'me' is true in an unlimited manner'. He has an eternal element. One could say this is where, 'universality and personal truth come together'.

Thus in we have Creator and created. The Creator is in a totally different level. The created gets everything from the Creator, but it represents the level of created, not Creator.

A soul is different – it is essence. This is the mehus of elokus itself. This is like a piece of G-dliness.