Monday, April 30, 2012

“Inside the Sun” p: 159


AyinBase with R' Paltiel Monday 8 Iyar 5772 

Page 159 – about 10 lines from the top of the page (line starts, 'ha-neshamah....') For text, see link top right of the blog. Or for text right click here.

The adam/human being is made of 2 opposite elements that don't correlate. And yet there is such a joining that the life of the soul actually provides life at the level of flesh and nature. There's no natural explanation for this.

And the fact that the light of the soul should be revealed at all, is contrary to nature! It is contrary to the way, 'you would expect things to happen. The nature of light is to be part of the source and not to come forth independently.

This nature of the light applies to the kind of light that has a relationship to its source, meaning it is one with the source.

And the soul as it is above; its light is clearly cleaving to its source and thus any revelation and involvement with the 'natural' life in the body, is totally contrary to its nature. 

The light of the sun belong with its source. Not like the light of a candle that illuminates by consumption of fuel.

The body is not intrinsically alive. It lives because an element of life has been brought to it by the soul. What is this life of the soul, that brings life to the body? It is representative of intrinsic life. It is like light inside the sun. It does not get used up and does not have to be replenished. It is an intrinsic reallity and seems to only belong in its source, not in a place where there can be lifelessness (the body). The soul is so essential that it is a wonder it is revealed at all!   

Sunday, April 29, 2012

“I Don't Have to React: Body and Soul” p: 159


AyinBase with R' Paltiel Sunday 7 Iyar 5772 

Page 159 – top of the page (line starts, 'se-lemaylah....') For text, see link top right of the blog. Or for text right click here.

A garment for the soul/neshamah comes down with it and enables it to reveal it's richness. 


How does the garment/levush enable the soul to unify with the body and reveal its qualities?

The reason for this ability is that the levush/garment is rooted above the concept of revelation and faculties. It is sourced in the essential presence itself, not related to accomplishment or function in any way. Due to its essential reality and root it is able to bring out all the revelaitons of the soul and unify it with the body.

To elaborate on this union of body and soul and to understand the meaning of this union, it should be understood that the body and soul they are opposites.  


They are complete opposites. 


They have no cognizance of each other. The soul is spiritual to the extreme. And the body is fully physical. 


The making of man was done in a unique way. All other creations have souls and bodies that have greater proximity to each other. The plants have plant level souls. There is greater commonality.

The human's body is from the inanimate matter – 'He made man from the dust of the earth'. But the soul is from the human level and there is no correlation at all between inanimate and the human (medaber-speaking ) soul.  

Take the extremes. The medaber/human is the exact opposite of the inanimate. Animals also move and eat etc, but there is a categorical difference. All of the animals activities are reactive. The animal thinks in terms of 'fight or flee'. He knows things by 'touch'. By personal affect.  it investigates by asking, 'what does it mean to me?'


"Will this be my lunch or will I be his lunch?" asks the animal. It has know sense of knowing the truth unto itself.

This is like the difference between sight and touch. (18 min into the video)

Touch is like stumbling into something, bumping against objects and sensing, 'something obstructed my movement. It is all reactive'. Sight is completely different. It truly senses things as they really exist. 'Not because it affects me'. Only the human being knows reality at this level.  

The medaber/human cares not for things on the physical level. He cares what it is about, the meaning. This is dibur/speech. Perception, thought and cognition are a process. 


 Speech by contrast is rooted in choice and not generated by reaction.  A human speaks by intention. "I don't have to react. I express the reality. Not the personal effect".

Inanimate objects are so into themselves that they make just make one statement, 'I am here.'  


So the human being is made from extremes. 


 Avraham/Abraham asked is there an owner/manager to this palace? Why is he asking? Can't he just bask in the sun and enjoy the rivers. No. 


The human soul knows only the true meaningful elements and thus he's searching the world and asking,  '"what's going on here? And if nothing's going on then what is it?!'

The scientist's so called, 'intellectual honesty', says "your perception is just personal preference and only physicality is real!"  Really this is 'animal honesty'. It is the animal that gives primacy to the physical world. The life in the person says, "that cannot be! There is reality and truth that is above the physical". 

Humans see His activities, and the wonder of how the world is created by G-d, but they get distracted, and wonder, 'what's for lunch today'. 


 Unless we lose focus and perspective,  we see in a house and its furnishings, the owner. And in the trees, sky, sun and movement of the clouds, the Owner - the One who makes and manages the world.  

The human looks at things from their truth perspective and that's where speech comes out. 


When you are in thought, you are using mind, but thinking occurs while in touch with the life element itself. The thought relates to the source and the levels of mind are drawing from that reality. 


Speech is different.  It is an export. It takes it out beyond the source.

We don't see Him making the world. 


'He said and it came to be!'  This is how the Torah/Bible explains the process.  He commands and it appears! This is the level of dibur/speech. This is a jump. Not process. He said and it was! 


The ultimate of mind/sechel is expressed in dibur/speech more than in thought.



So how can man be the extreme of spirit (medaber) and at the same time physical? How can there be a connection between the soul and the body. The light and life of the soul comes in a manner of 'flesh life, and natural life'. The soul is imbued in the body insuch a way that it can relate to natural life.

This is a trick of the faculty that connects the two. The life the body gets from the soul seems natural. Yet we see soul elements. In his brain (physical) he has true sechel/mind (neshamah elements) and in his hands true talent (neshamah/soul revelation). There is a true union between the soul and the body. The soul alone could not think of making a painting or singing a song – it doesn't know  physicality, but in union with the body can create a painting!




Friday, April 27, 2012

“High Fashion” p: 158-9


AyinBase with R' Paltiel Friday 5 Iyar 5772  

Page 158 – bottom of the page (line starts, 'may-ha-giluim....') For text, see link top right of the blog. Or for text right click here.

To explain, 'in Our image' as it pertains to the human being as he is here below, the rebbe brings from zohar the explanation that it is by means of the form that the soul joins the body. The form is called a levush. Levush means garment, which you may think is external and superficial, but its roots are very high – higher than all the faculties of the soul and higher than the essential faculties of the soul.

The functional faculties work as a result of that to which it attaches itself. Sechel, works with questions and then works to answer. Without the question/difficulty the explanation would not surface. Then there are essential faculties, which is a direct soul understanding and statement. This is a very high element – it presents the soul itself. But we are saying that the levush/garment, that allows the soul to be dressed in the body is higher than even these essential faculties...!

last night we learned that all our faculties (speech, sight, movement etc) are driven by one principle – the principle that, “this is a human being” and this is deeper and superior to each faculty.

The source of the levush/garment is from the essence of the soul, that is above all faculties...

from essence are 2 distinct elements – 1. the souls likes and dislikes – revealed faculties and 2. a different reality, 'that the soul is for real' – not as it is expressed by means of any quality – it cannot be qualified or quantified. Essence is that 'which cannot be represented by anything but the essence'.

This form/tzelem (also called levush/garment) connects the soul with the body. The body lives from the soul and the soul is aware of the body.

In order for there to be the joining of the soul and body (which are extreme opposites). The soul is the most spiritual and the body is the most gashmi/coarse. How do they relate to each other and recognize each other?  

Thursday, April 26, 2012

“What's Going On” p: 158


AyinBase with R' Paltiel ThursdayNight 4 Iyar 5772 

Page 158 – a third into the second paragraph of the page (line starts, 'ha-inyan....') For text, see link top right of the blog. Or for text right click here.
What is meaning that only a reflection of the soul is dressed in the body? And not the higher elements. And certainly not the essence of the soul. Hislabshut – enlothement – we say the soul is enclothed in the body. What does this mean? We have a G-dly soul and an animal soul. The animal soul relates to the worldly process perfectly, and it experiences every worldly effect. For example the animal soul is excited by 'a breath of fresh air' and the G-dly soul is present but not able to relate to the experience. It is here in the body, but does not experience all the 'happenings' in the world.

Similarly enlothement in the body... sechel/mind of the 'animal soul' is based on physical manifestations. The G-dly soul perceives it at a much higher level... the G-dly soul has its own interpretation and view of what's going on. 

The soul in the body must be behislabshut/involved since it gives life to the body. We have sechel/insight from our soul, and are sensitive to it in our physical brain... this is the meaning of the element that we can relate to is not the essence of the soul. The highest level of neshamah/soul, like the case of light and the interaction with an object can be identified... it is based on a changing status. There is presence and absence. The higher levels of the soul – chayah and yechidah are not reactive or the result of any kind of experience. These to levels are not involved with the body. This is to say if one has oneg/pleasure it is not due to any bodily experience.  

We have 2 distinct levels of soul – one is dressed in the body and one is completely above the body. For sure the essence of the soul is not dressed in the body. Creation of adam/man is the dressing of soul in body and how is that tzalmaynu – Our form, when it is functional levels that are in the body, not the essence of the soul.

It says, 'ach betzelem yithalach ish' – 'just in form does man walk'. The zohar says, 'when the soul comes down, then along with it comes a form. With that form he grows, and with that form/tzelem he walks around in this world, as it says ach betzelem... in his form does a man walk...' It is explained that the form is a garment for the soul and as a result of it the joining of soul and body is enabled... and man continues to persists in the world on this basis... It is necessary to understand the strength, value and advantage of this levush/garment that it is able to join together the soul and the body, although that in essence the soul and body are in 2 completely different states of being...

and how does it occur that all the expressions are through this garment... and by this garment/form it grows... the person grows... the meaning is that there is an increase of light... how is all this facilitated by means of the levush/form?

The principle is that the root of this levush/form is very high. This is similar to the form that encompasses zun/male and female.

It is higher than kochot atzmi-im – higher than the way the faculties are contained in essence.

A bases of what has been said above. There is a basic principle: 'we understand due to sechel/mind, we walk due to feet, and talk due to the mouth and engage in thought speech and deed and an unfathomable spectrum of activities... higher and lower without end... and we see the role of each faculty... this is all true, but it is not the truth. What is the truth? The truth is that I can do all these things because I am a human being. My faculties are tools to express the human quality. But the activities are not due to the tools! There is a superior presence. And all credit is due to that presence. 



“No Benefit in Mind” p: 158


AyinBase with R' Paltiel Thursday 4 Iyar 5772 

Page 158 – at the top of the second paragraph of the page (line starts, 'umnum....') For text, see link top right of the blog. Or for text right click here.

We looked at the meaning of helem ha-atzmi de chochmah – hidden essential wisdom. How does something that is hidden, constitute wisdom? Our experience is something in contrast to its opposite. Like when we have pleasure it is in contrast to displeasure. You go outside and say, 'ah, a breathe of fresh air!' and this is in contrast to the stale air you had inside. That is because we live on the level of ha-arah/reflection, not the soul essential level...

The reason we have chochmah is because it is inherent in the life of the soul. From our external perspective it is like an 'add-on', yet in truth it is sourced within.

A man has chochmah/wisdom, in contrast to an animal, not due to different experiences, but due to a different soul... chochmah is bitul – the ability to relate to the truth, not by being affected by it, but by recognition. 'I choose the king' is this kind of insight – going beyond self-interest, or a partial perspective. A human being has the ability to relate to the truth, because it is true. This is due to his soul quality.

The Rebbe is explaining that there is a tzurah atzmi – the form as it is in the essence – not molded by any external influence … But a form is an external presentation so how is there form at an internal level? The soul of man is drawn to refinement and this is not by default, he is drawn to it in essence, but not by compulsion and not by contrast. He is aware of who he is and what his soul wants – he has a form but it is essential. Above that is oneg/pleasure. This is the basis of the chochmah/wisdom.

The Alte Rebbe brings the verse, 'the flame of G-d is the soul of man', and the flame is in motion. Now a flame has inadvertent motion due to its nature, but for the soul, it is not 'by nature' – here it is a borrowed term – to describe seeking a goal that is above sechel/mind.

This is the point of life – the life of the soul – it has a nature that is experienced – nothing is inadvertent – everything is 'by choice', but this choice does not need to be explained or justified. The soul has no benefit in mind when it strives towards G-dliness...!


Wednesday, April 25, 2012

“The Host and The Meal” p: 158


AyinBase with R' Paltiel Wednesday 3 Iyar 5772  
Page 158 – at the top of the page (line starts, 'veyiheyu....') For text, see link top right of the blog. Or for text right click here.

The life of Sarah is described as groups of years. 100 years. 20 years. 7 years.

To address we will revisit, the principle that 'I will make man in My form', says G-d.

The form here is not separate from the essence. Light is separate. It emanates out from the light and has a functional form. By contrast there is an essential form, has the essence itself as it is unto itself. The souls of Israel and Torah are this essential form. And above this they are His pleasure/play-thing.




Essential pleasure is not due to satisfying a lacking. It is true unto itself. It is an essential reality. It is not a positive in contrast to a negative.
    

Tuesday, April 24, 2012

“It Don't Amount to a Hill of Beans!” p: 72


AyinBase with R' Paltiel Tuesday 2 Iyar 5772  

Page 72 –Below the middle of the page (line starts, 'vezeh hu inyan....') For text, see link top right of the blog. Or for text right click here.

Avraham said to G-d, “you haven't given me anything unless you give me the place of the mikdash/sanctuary/temple!” The world by itself is nothing to him without the essence which gives it significance.

Later G-d said, “can I conceal this from Avraham?” One meaning here is that Avraham is above the creation.



Concealment is eliminated from the order of creation (seder hishtalshalus), since there will be recognition of essence and nothing concealed.

Avraham avinu had the work/service of bringing into revelation the yichud pnimi de avah – meaning where the level of binah gets the whole chochmah. For this he went through much service and many tests. The giving of Torah started with him... drawing revelation of Essence into the world, till it becomes the reality of the world itself...


Monday, April 23, 2012

“Give Me Essence” p: 72


AyinBase with R' Paltiel Monday 1 Iyar 5772  

Page 72 –5 lines from the top of the page (line starts, 'lehiyoto....') For text, see link top right of the blog. Or for text right click here.

The world was given to Avraham. The world is external reality and is subservient to the essence. The intent behind this giving is to draw additional lights into the external level, till there will be in them too the full cognizance of the inner reality.
The element of inner reality embedded in the external aspect is Torah and Israel.



The goal is that the whole world/creation will become a dwelling place for Him. The lower levels will recognize Him.

Avraham asked for the place of the Temple, since here He could dwell. This is the place where His essence is revealed. This was achieved by means of the service of sacrifices/korbanot.

If You don't give me the place of the mikdash, you have not really given me anything...” said Avraham to G-d. The rest of the world is a reflection and thus has no real substance. It has just a functional, not an essential presence.


Sunday, April 22, 2012

“Essential Shake-up” p: 71


Picture: Ms Zwiebel

AyinBase with R' Paltiel Sunday 30 Nissan 5772 
Page 71 – lower third of the page (line starts, 'bemitziut....') For text, see link top right of the blog. Or for text right click here.

We have gone from essence through the whole creation, and the created manifestation, with souls in bodies and torah written on parchment, yet their presence is nothing but the identification as given from the essence itself.

The souls of Israel have kabalot ol – the soul is essence of G-dliness and its whole presence is the higher intent... this is the soul. They have kabalot ol, since they don't need any 'self identity'. What they have is much more real than anything that can be given to them. This is the principle of essence. Truth because of itself.

Tshuvah is an inner movement – a shake up – the essence moves – not any faculty... much beyond faculties and even the intellect.

This is the truth of tshuvah (turning to Him) though there might also be an aspect of 'departing from certain elements in life' but essentially it is an inner recognition, and a soul demand to return to what you really are.

Tshuvah – you were at a distance and now you are coming back. If something was separated and then became reincorporated, you would think there would be a seam. The separateness would leave a scar. But for the soul there is a seamless incorporation – the knot is not a seam – it represents a union beyond a seam – a declaration of the Choice/behirah which comes from the most hidden level.

Usually you think of the knot being based on the tangle, here the knot is based on the declaration from Above. This is higher than nature. Essence cannot be transferred, yet here with the soul we have essence!

We say the truth of sechel/mind is ratzon/will. 'Making sense' is external, 'I understand it because I want to understand' is more internal – it is not 'rational' it is the way the truth is inside my soul.

This is the knotting. It is not based on any affinity, like or dislike... the essence, which cannot be represented by anything else is represented by the soul, 'because I want it' says Essence.

Even though there is a huge seder hishtalshalus (process of 'cause and effect') nevertheless, the entire thing is for the sake of Torah. As was explained, the Torah and the souls of Isreal is the inner point of the process. Because the world was for this sake He gave it to Avraham (Abraham).



We had the example of someone seeking honour and he does a good deed. Without a level of inner truth there is no external reality.

The point of the giving the world to Avraham is to bring down additional light into the external element so there will be revelation of the inner in the external. The way we see the world is because it is there – worldly. Then we begin to think, 'okay, but where does it come from etc' so the external remains external, but the real purpose it to realize that what you are seeing in chitzonius is not external it is really internal. The ultimate experience of seeing the world is not that I am seeing the world but that it is being shown to me... what makes things real is not the object itself but the fact that it has a owner.

There are 2 levels 'how we see things' and 'how the truth is' and we strive to see things, 'the way they really are' even if we are not there yet...


Friday, April 20, 2012

“Souls Know” p: 71


AyinBase with R' Paltiel Friday 28 Nissan 5772 

Page 71 – just below the middle of the page (line starts, 'lemata....') For text, see link top right of the blog. Or for text right click here.

Souls carry along with them the Choice that occurs above. The are not just themselves, they carry the higher intent. The contain the declarative choice that originates above. Their primary reality is not their presence, but the higher intent. This is why the soul can distinguish the inner and outer levels. Anything that smacks of existence for its own sake they abhor.
The souls of Israel have the ability of 'kabalos ol malchut shamayim' (doing the King's will) in a manner of self nullification as if the soul was not a separate entity at all. This is because in truth they stand for Him and do not qualify as a secondary entity at all. They are one with their Maker.

They are not a reflection of that truth. They are the very same as that reality. Like we said essence cannot be transmitted, yet the souls present essence. Even where the soul is an entity, yet they are the essential light. This is why they have the power of true bitul/humility. You see not the one who is accepting the yoke, only the originator.



Souls know not by virtue of their faculties, but by virtue of their own reality.



Thursday, April 19, 2012

“This is Mine” p: 71


AyinBase with R' Paltiel ThursdayNight 27 Nissan 5772 

Page 71 – about a third from the top of the page (line starts, 'kulhi....') For text, see link top right of the blog. Or for text right click here.

We have been saying that here below the element that can make distinctions between the inner and outer factors is Torah, mitzvoth and the souls of Israel. The reason they can do this is because they were already chosen within essence itself.

Deeper than that we say: that specific element and level, that makes the choice above and chooses pnimius/interior is the infinity Himself.  

In our metaphor of the guest at the meal, we see that all significance rests in the host. We sense this in our human level. It is a blessing that a human being is granted such an element of reality... the external level is the food – you can take it for yourself. Essence cannot be separated from its source. It exists only by its actual presence.

For many years we have discussed the way sight is an essential element in a person. It gives a person a sense of reality. There is a big difference between one who is blind from birth and one who had it and then lost it. The one who is blind from birth does not have the reality of the world, but the once sighted man carries the reality with him. This is to show that even pnimiut/interior level can be had without the connection to the essence. 

Essence cannot be transferred at all. There's no, 'this is me and then there's my presence' – no they are one and the same thing. Who gives essence quality to pnimiut? It is Essence Himself.

So here below the souls of Israel can bring out this quality below it shows that they have the element of essence down below, that is higher than essential tynug/pleasure.

And if essence is not transferable how do the souls of Israel have it?!

Being that they are already identified within the essence, and essence bestowed on them the declaration, 'this is mine!'

This is His Choice. This is not comparative. This is Choice in the sense of commitment. And thus there is in them the ultimate essential intent, indicating His connection to His will and pleasure.

On Purim night the boys said that if the world was destroyed and no one suffered, then nothing happened. This is profound statement. And profound in that it makes you search. This is like Hertzl saying conversion would be an answer to the Jewish question. The answer to this billion dollar question is that all of us relate not to the relative, daily routine of the world... the world relates to something beyond... to an essential truth... to the Creator of the world, not the world itself...  

Souls represent that reality. Torah represents that reality. It is G-d's.



The souls of Israel and Torah is the presence of pure essence in the world.


“More than 'Self-Improvement'” p: 71


Picture: Joel Andersson

AyinBase with R' Paltiel Thursday 27 Nissan 5772 

Page 71 – about a third from the top of the page (line starts, 'kulhi....') For text, see link top right of the blog. Or for text right click here.

This is the principle of the choice that He made and bound Himself with them and made Himself present in the world. Only through them is the essence present in the lower world, and is a dwelling place created.

The distinction between inner and outer aspects is very fine and really only apparent to the essence. Like at a wedding feast only the host knows who is part of the 'inner circle'. Torah and Israel become instrumental in making this distinction here below.

Torah and Israel are so representative of the essence that they cannot stand chitzoni/externality and they transform it.



This is the birur/purification of the 'tree of knowledge of good and evil'.

We're in the world and the goal is not 'self improvement', it is serving Him. We do things because, 'this is what He wants' and this is the motivation we keep in mind to guide our service. 'Self improvement' and 'making the world a better place' is the external level.

In our metaphor of being a guest at a host's meal – the food you can take anywhere, but the host is the reality itself. The external level is open to being taken and independent benefit. The inner level is always connected. You have Him, with His consent.



Wednesday, April 18, 2012

“Source and Sensation” p: 71


AyinBase with R' Paltiel Tuesday 26 Nissan 5772 
Page 71 – 2 lines from the top of the page (line starts, 'mah....') For text, see link top right of the blog. Or for text right click here.

We are explaining how in the existence of the world there is the element of the souls of Israel and Torah, which are from the essence. My means of the work of the sages the Torah is drawn down into the world.

The primary feature of Torah, mitzvoth and the souls of Israel, is their connection to their source rather than any feature. The real thing is only by virtue of direct connection to the source. This is understood by the presence of a host at a meal. This intangible element is the real thing, without which you have nothing.

You may think the Torah is a collection of rules to keep the world on track. But that is an external perspective. Torah is rooted in essence.



Here below the souls of Israel are in physical bodies that disguise their true nature. And this is where the element of bechirah/choice is seen - 'I separated you from all the nations'. He turned His attention from the upper and lower worlds and connected to them only through the people Israel. He drew them out of Egypt and gave them the Torah.

This is the principle of 'dirah betachtonim – a dwelling place below'. A place for His presence. The difference between the inner and outer levels are sensed in Essence.


Tuesday, April 17, 2012

“Light in Darkness” p: 70


AyinBase with R' Paltiel Tuesday 25 Nissan 5772 
Page 70- 71 – lower third of- 4 lines from the end of the page (line starts, 'kuli....') For text, see link top right of the blog. Or for text right click here.

We are looking at how in the external level there is also an element of 'revelation of light' (gilui ohr). The inner level is so intense and bright that the external levlel (chitzoniut) also has light. Physicality does not carry its own light. What is light? We think of light emanating from a luminary. Light points to its source. And bald physicality does not point to a source! This is externality. A focus on the entity for its own sake with no allusion to light. In these days every entity tends to explain itself at its own level with no expression of light. Even the human being 'explains himself away'...! This is the external perspective.

The external level is sourced in a inner level so thus it too has the experience of light/ohr.

Sages are called builders, because they bring and expose light...

the presence of G-dliness in the worldly containers is present, but completely concealed. In order for there to be revelation of light in the external levels – that they actually represent something, is by souls of Israel and the work of the sages.

pnimius/inner level has meaning and purpose on its own. It does not need a functional justification. 'Making the world a better place' is an external perspective. Doing Torah is relating to Him and life itself.



We are looking at how the inner life comes from Torah and Israel. This is the essence in the world.

The distinction between inner and outer aspects is first identified in Essence. This is where the distinction is first present.


Monday, April 16, 2012

“Your Own Face” p: 70



AyinBase with R' Paltiel Monday 24 Nissan 5772  

Page 70 – lower third of the page (line starts, 'kuli....') For text, see link top right of the blog. Or for text right click here.

One Chooses his own face. It is personal and not comparative. It is not based on comparison. This is the kind of choice we are talking about.

There are people who have cosmetic surgery. And we realize that there is a point that they miss. They are not sensitive to their own reality. They perceive themselves in a functional way. They give up their appearance because they lack a sense of essence. Essence cannot be described in worldly terms. Only because of the absolute truth that all is a G-dly truth will essence be recognized and the idea of substitution be dismissed out of hand.

Bechirah/choice represents truth itself. Higher than ratzon/will and oneg/pleasure. It attests to the fact that there is an essence.

His choice is rooted in a deeper element of Himself. Deeper than his will and pleasure.



Every inner level will also have an external representation. The external level is also rooted in essence. The essence has not form that it is limited to, and thus is not limited to inner or outer levels...! In pnimiut/inner level there is recognition of the source and what I have is the connection to the Source – that is the main element.

The original Choice (not comparative) is His choosing Torah and Israel brought about the creation of the world. This making of the world is 'yesh mi yesh' – one stage bringing about the next...

Pnimius represents the essence and thus there is no limit to its expression.

The force behind both the internal and external levels is essence.



Thursday, April 12, 2012

“Rocks” p: 70 Review Session


AyinBase with R' Paltiel Thursday 20 Nissan 5772   

Page 70 – lower third of the page (line starts, 'kuli....') For text, see link top right of the blog. Or for text right click here.

The main point from yesterday is that there is flow from the inner level to the outer level. Even in the world there is an element of light and goodness. This comes from the G-dly source.

It comes in a secondary manner, and you may think that it has no inner quality. But that is not the case. In the outer level is a reflection of the inner level.

Even though Torah and Israel are His inner will, bechirah/choice is more profound than pnimius haratzon. Pnimius haratzon is 'this is me' – there is an explanation of why this fits with me. Bechirah is beyond this. It is not, 'this is me or fits with me' but 'I choose this to be Me'. Essence is beyond ratzon/will. Essence is the pure reality. Ratzon/will is a derivative of this. There is a middah called chesed/kindness. In essence kindness knows no bounds and extends indefinitely. This element of kindness is rooted in infinity itself. Greatness indicates His limitlessness. And from this comes His kindness. The kindness is already an expression/effect of the gedulah/greatness. The gedulah/greatness is closer to the essence itself.

The ultimate reality itself has absolutely no qualifying aspects.



The presence of the host does not have any statement. It cannot be translated and cannot be substituted by anything. This is beyond pnimiut haratzon/inner will. This is where bechirah/choice comes in. It is not based on any quality.

This is the principle of essential reality. In our world this is represented by the inanimate.
 

Wednesday, April 11, 2012

“Roots” p: 70


 AyinBase with R' Paltiel Wednesday 19 Nissan 5772 

Page 70 – lower third of the page (line starts, 'kuli....') For text, see link top right of the blog. Or for text right click here.

The world sees space. But really it is His domain. There is an enormous difference between domain, which is united with its source and space.

Domain cannot be taken – it can only be bestowed. Space can be taken from 'no man's land'. This is external/chitzoni. It has the opposite of significance and light.

There is a relationship between the light and the inner Source. Essentially, even as we find in our world, which consists of 'stuff' and materiality, yet there is a sense of light and something real! Even in the worldly context there is the urge to do good. A person may be totally self-serving, yet he chooses some good deed to reflect this. Why does he choose good? This is because there is an element of the light hidden in the klippat nogah (translucent shells).

Below the klippat nogah is cruelty.

The point to understand: these qualities are rooted in the fact that chitzoniut/external is rooted in the pnimiut/inner level. There is a sense of 'my presence' and a sence of 'where I come from'. People yearn to know their roots.



There is the way that the souls of Israel and the Torah are of an inner reality. And they are tied together. What's the point? By the knots they become one with Him, Himself. They bring the G-dly presence into the world. And this is the source, since they bring the Master Himself. Israel and Torah are His domain.

It the host leaves the scene, there is no significance to the meal. The souls of Israel, Torah and Mitzvot are the host and this is why the world has significance. This can be seen in the question, 'What would the world be without human beings?'

They bring 'an element of the Master'.

The meal is secondary, but the reason it is there is because of the relationship between the guests and the host. So too in the world. Essene has infinite truth and extends outwards, but only because of souls of Israel, Torah and Mitzvot. - they provide the world with the essential reality.

The sages are called 'builders' – they build and maintain the world by means of their learning. They give the world a true reality. Their learning and speaking give the world a presence.