Sunday, September 30, 2012

“Your Space, Your Food and Your Breathing...” p: 169


AyinBase / Ayin Beis with R' Paltiel Sunday 14 Tishrei  

Page 169 – 6th line from the end of the page – (line starts, 'devaykut...') For text, see picture below.

Atzilus on the one hand is a world, but on the other hand it is G-dliness. It is light in vessels, but it is G-dly. Things exist by virtue of their definition. Elokus/G-dliness does not have this restriction – it does not have to declare its existence. So thus atzilus is call an intermediarry – it is G-dliness and it is a world. In this sense it is like fire. A presence that cleaves to its source and does not 'stay put where it is', but rather rises to its source and points to its source.

Light of day, says 'although this world is fundamentally dark, but I will make you lose the sense of darkness and make it light'. This is reflective of the kind of light that the sun has – it brings the 'sun quality' of 'here it is light as a default' to the earth (during daytime).

Daylight in this sense is not just 'light'. It is cleaving to its source to such an extent and so representative of the sun, that it is transformative and we have 'daylight'.

Your experience of life, even here in a physical setting, is seen to be beyond the physical. Think of your space, your food and your breathing...


Of these 3 needs, We are least conscious of breathing. Breathing is like our experience of life. And thus it is united with reality. It is something your are given, not really something you do or have to strive for...

Breathing is our connection to the source of life. This is cleaving.

Light is that which originates from an essence. An essence is recognized even where it is not present, and this is like light. There is no such thing as doubt in chochmah, because you 'see' the reality.

Chochmah/wisdom comes from 'nothing'. It comes from nothing into something. What is the 'somethingness' of the chochmah? We say it is a spark without substance! So where is the 'something' element? This element of chochmah is that you are looking at reality, but you are not it. Like in sight, you can close your eyes.

There is a connecting element and this makes it a 'something'. Chochmah comes when you pay attention, and this is an important factor in bringing it into the physical reality.



If we could not close our eyes, we would be like fish in the water, not like people who process things... We see reality and then internalize it and can then create binah, daat and midot/emotions.

The 2 are joined. The 'nothing' and 'something'.

It is also written, “He creates the kadoshim” – chochmah and binah, and even they fall into the category of 'creations'.

Chochmah and binah are the aspects of mind/sechel. Real mind as per Torah and Chassidus, is not the external level employed in the scientific method... it is the knowledge that is independent of, and not based on physical experience and proof.

On the contrary, mind counters physicality. The body says, 'I am alive' and the mind/sechel answers, 'hold on, you are alive because there is a soul in you, apart from that you are a piece of flesh'.

A human being is aware of 'where things come from'. He is a guest at a host's table and senses the reality. If he says, 'see you later, I'm taking the food home' he is an idiot.

The reason we understand is because we want to understand. You think 'mind' understands? It is the will/ratzon that drives understanding and the life of mind/chochmah...



Friday, September 28, 2012

“'I Don't Believe' is a Lie” p: 169


AyinBase / Ayin Beis with R' Paltiel Friday 12 Tishrei 5772 

Page169 – 6th line from the end of the page – (line starts, 'de-atzilus...') For text, see picture below.

This entire discussion, including the piece about physical fire, (which is physically present, but has an element of its source, to which it cleaves. Keili/vessel does not have this nature. It wants to be an entity 'unto itself'), are only metaphors to show that there are different levels, and the finer it is, the more recognition there is of the source within it.

Ohr is light. Ziv is shine. If we say a person's face has a shine, it is illustrative of the deeper life that is going on. It shows what's going on inside.

Light can have effect at a distance. 'Shine' doesn't cover distance – it doesn't have a presence.



We have to strip our perception to get to the reality of light. Just like sight relates to the spiritual faculty of chochmah/wisdom and relating to truth... so too light is not just a form of energy.

The light of daylight is effective, not by just extending itself outwards, but by remaining attached to to the source.

Faith is the upper level of wisdom. Wisdom/chochmah is described as koach mah – faculty of 'what' – a presence that is most receptive and humble. But it is a presence. Emunah/faith is also part of chochmah, but bitul/nullification applies only to chochmah not emunah/faith.  Faith is beyond bitul. There's no recipient like in chochmah. 

Faith/emunah is a spark of the soul, it is like the soul.

Breathing is given to us – we're not even aware of it – it is beyond 'taking it for granted' – it is the very experience of physical life. All awareness comes after this. But we can prevent it. This is a metaphor for life. Life is given automatically, but you can block yourself from the flow of life.




Thursday, September 27, 2012

“Fire Never Ceases to Sense its Source” p: 168-9


AyinBase / Ayin Beis with R' Paltiel ThursdayNight 11 Tishrei 5772  

Page 168 – 5th line from the end of the page – (line starts, 'mikoro...') For text, see picture below.

From a secular view, all that a man does is to preserve and enhance his existence. We see the whole world from a different viewpoint.

We don't say all is stuggling for its survival. All is not precarious. All is secure. Each thing senses its creation is real, since it is a G-dly creation. Each thing knows it is solid. The thought of 'not being' does not occur.

We perceive all being based on a limitless foundation and resource.

A human being could not offer a single word if he were preocupied with self-preservation. His ability to speak is due to his sense of infinite support.

This is our perspective of man and nature.

We say fire is in constant state of flight and self-effacement. The fire is so spiritual, so that even in a state of existence it sense completely that it is not really a 'thing' but rather associated with its source.

The nature of the 'vessel' is to descend below; and the nature of the 'light' is to rise above. The purpose of the vessel is to allow the light to be in a state of 'an entity' / metziut.

So lights and vessels are a representation of chessed/kindness and gevurah/severity. Vessels are like kindness that goes down to a lowly recipient... and the light is like severity, that strives upward to the source, and one needs to relate to the source, to be a recipient from it.

The cause for the difference between them is that the vessel is not in a state of cleaving to its source, while the light does cleave to its source.

So too with fire down here. It wants to rise since it is close to its source. Fire never ceases to sense its source.

The nature of earth is to descend downwards.

Man stands on 2 feet, not due to his structure, but due to his spirit. Man is like the fire. He is in a constant state of rising upwards.

Earth by contrast does not sense that its source is spiritual. Water has a certain similarity to earth – it flows downwards, but it is less static than earth. Wind goes up and down. And only the fire due to its refinement rises upwards.

So for this reason G-dliness of atzilus is likened to fire. It has the full sense of its affinity with its source and both it and its source is not a 'thing'!





“Like Fire Rising” p: 168


AyinBase / Ayin Beis with R' Paltiel Thursday 11 Tishrei 5772  

Page 168 – 6th line from the end of the page – (line starts, 'bimkoro...') For text, see picture below.

We have been looking at light/ohr. Even when it becomse a 'something' it is still aloof and constantly striving upwards. It is not independent of its source.



To understand this better, we have looked at the metaphor of fire/light here below.

Fire strives to be absorbed in its source. Fire consumes the wick that holds it down. It is not part of existence in a settled, passive manner.

Fire is close to its source and has an affinity with its source...

what is the meaning of this? Could we not just say that the fire is lighter and hence rises? We say something at odds with the secular/scientific view. The principle difference is base on, 'what is the basis of all existence?' Science will say the apple is just the way the tree promulgates its species, and spreads its seeds. The Torah says, fruit is His produce. He makes fruit for His own purpose.

We say there are 4 categories of existence – inanimate, vegitative, animal, speakers (humans) – and that all that exists does so by virtue of its recognition of its Creator. Each of the 4 mentioned about are expressing their connection to their Creator in their own way.

Similarly, the 4 elements – earth, water, wind and fire – also make statements about their connection to their creator.

Earth is the least sensitive that it comes from a 'non-thing' – the Creator and it stays settled. Water, has not form, and wind is more formless. Fire is above that, and it senses, 'why do I exist? Because my source exists!' and this is its sensing of closeness to the source... and the fire is a metaphor for light that we have been discussing.

Nature per se, represents an overall reality. Not its own system.



Monday, September 24, 2012

“The Element of Fire” p: 168


AyinBase / Ayin Beis with R' Paltiel Monday 8 Tishrei 5772  

Page 168 – 2nd paragraph – (line starts, 'vehinei...') For text, see picture below.

We have been looking at how light comes from essence and that, although it is a creation, it has an element of essence. An example for this was adam kadmon / primal man.

The presence of the light is a reality, not only its effect and function.

Here below we see that the light, even though it is a creation, brought into existence by His statement, 'let there be light' (in contrast to things He created by means of thought), is distinct from other creations, due to its refinement and intangibility and spirituality.

This is similar to the contrast between the element of fire and the other 3 elements. It is more unworldly and refined, compared to earth, wind and water. It does not blend with them, but continually seek to dissociate.

This is like the way that ruchniut/spirituality does not blend with gashmiut/physicality. They don't have a commonality, it is a continuous wonder that they interact at all.

And as we have been discussing they recognize and sense each other! Spirit and matter have totally different tendencies, yet they relate to each other. This is a miracle. 

Fire is a real creation, but it is seen in a worldly context only by consuming material. Earth cannot be consumed by fire.

Fire/aish is interchangeable with light. Fire is the part that consumes fuel. Light is that part of fire that is more refined. The light itself cannot be defined.

By nature fire rises upwards yearning to be included in its source, rather than to be a separate thing.

Gashmiut finds its place and occupies it – this provides for its presence. Ruchniut is present only because it senses its source. It never becomes and independent object. It yearns for its source.




Sunday, September 23, 2012

“A Completely Different Stance" p: 168


AyinBase / Ayin Beis with R' Paltiel Sunday 7 Tishrei 5772 


Page 168 – 5th line – (line starts, 'toldot...') For text, see picture below.

To understand the verse mentioning the family of Yitzchak, the Rebbe mentions the concept of tzurah atzmi – an essential form. A tzurah/form is an aspect of light and revelation.

It is not an independent presentation. Meaning that in our world a person can say one thing and mean something else. He can misrepresent himself. This it is not a presentation or form that reflects who he is.

Tzurah/form is a representation of the thing itself. This is ohr – light. It comes without effort.

And then there is an essential form. It is a form that was not formulated for some kind of presentation. It is there due to its source. It provides recognition from the outside.

The essence does not require the form. It is there so there will be revelation of the essence.

Even though it is outside, it this essential form befits the essence.

Think of the wonder of a soul in a body. The soul is eternal. And the body is just physical. Yet there is a proper symbiosis between them!



They are still of different levels, but the physical body is the appropriate vessel. Even though it is very distant, yet the soul can see itself in a human body.

This is a tzurah atzmi – the soul can see itself in the human form.

Although the light is totally distant from the essence, (since light is not essence – it comes into being) and one cannot really say there is 'light' in the essence. There is nothing in the essence, and revelation is a totally novel state. Light is not revealed from the essence.

The light does however have an aspect of essence (koach ha-etzem) and is thus called an 'essential form'.

Essence is impossible to describe. Nothing in the world is essential – worldly things are composites. We can point to essence by describing it in contrast to worldly concepts and realities.

In everything, except essence if there is any kind of performance or effect is by performance of some kind of action. Essence has a completely different stance. It just says, 'I'm here' and this is the cause of the whole effect.

The light of essence is a representation if the presence of essence. It says, 'essence is here'. It has the power is essence in the sense that its statement of presence creates the effect.

This light is like the first presentation of Adam – man – human. This is like G-d's first thought which has a G-dly form.

Adam kadmon / first man is an anomaly. The term is a paradox. Kadmon does not mean first it means 'original' or 'primal', which means that it was always there. But there is no original adam/man, since he is a creation. So what is primal man / adam kadmon? It refers to something that is created, but can still bear the qualifyier that it is the original, because it was created to represent the origin.


He comes into being yet he has the original quality. 

He comes from G-d's first thought that was not a reaction to anything.

And all of reality is in the form of Adam – man. And that is the meaning of Adam Kadmon.

All creatures are reactive. The only creation that acts by choice is man. And thus he brings a reality to the world. He brings reality to the world, just by being present.

And adam kadmon is a metaphor for what we are discussing. Light is the first revelation from the essence and it has an aspect of essence.

Think of a king asking a simple subject to bring him a glass of water. Or think of a minister asking the simpleton to do the same task. The direct kingly presence and request has a different effect and imbues the simpleton with a regal aspect.

We have 5 senses. They enable us to perceive the world. The sense of sight is in a category all by itself. 59 minute of video. All the other senses are based on the effect of the stimulus on the body. Sight is sensing without coming into contact with the object. If you have no contact, how does it exist? Sight tells you, 'there is a reality, this object is real' it brings the reality of the world to us.

The effect of this is: 1. the impact on us is that we realize that there is reality, and 2. there is a profound recognition: seeing the reality beyond world, since sight, if not perverted, lets us know that the world is a creation – not merely a physical creation. It is a G-dly reality. 'I see things not because of personal involvement, but due to reality'.

The sight in man is a reflection that he is for real. It is like koach ha-etzem. To let us understand essence. Man does not belong in the world, he is there only to rule.






Friday, September 21, 2012

“True Representation” p: 168


AyinBase / Ayin Beis with R' Paltiel Friday 5 Tishrei 

Page 168 – top line – (line starts, 've yom tov...') For text, see picture below.

We completed a section and went back to page 168.

everything in the world is a metaphor for something much higher. How do we use the metaphor and keep the meaning of the analog? For this it is useful to understand the difference between them. In the analog it is hard to identify aspects, but in the metaphor, which is more physical, different elements are more defined. So we examine the metaphor and then apply it back to the analog and the relationships between different factors.

So 'light above' does not exist independently, as we saw in the metaphor of the guest at the host's table and the special spirit and presence that is brought by the host being at the table.

On the other hand we have seen from other metaphors that the presence and the entity are not the same thing. The host is not grasped by being present. If all he is, is his presence here, then it becomes meaningless. It is significant because of a primary reality, from where a presence emanates.



G-d defies definition. The presence of essence is a volitional presentation.

The principle of essence is the direct opposite of world. This is why it is impossible to understand. This is why the world has a difficulty in relating to essence.

Tzurah is a form. A person has a form. A person can give you of his wisdom and kindness, but all that is not the essence, it is what he is giving. Tzurah is also a revelation, but it is 'him himself'. A light that gives the essence.

This means that though the light does not even qualify to be a revelation from the essence, since essence has no revelation, yet being the first representation from essence, it has an essential form.


Thursday, September 20, 2012

“Yet it is Still Called 'Holy'... ” p: 175


AyinBase / Ayin Beis with R' Paltiel ThursdayNight 4 Tishrei 5772 

Page 175 – lines from 2nd line – (line starts, 'kmo...') For text, see picture below.

We have been saying that there are levels in light. The Rebbe clarifies that the levels are not in the essence of the light, but in how it is revealed.

Now we are going to the second line of 175. here we are going to look at the fact that although the light is in the vessel and functions according to its location, still it is called kadosh/holy and has an atzmius/essential quality.
So the light functions now according to the nature and message of the vessel. Yet still it does not change to be transformed into the mehus of the vessel – it remains essentially light, not vessel.

This is like water that seems to take on the color of the transparent glass vessel that holds it... so the water may appear blue for example, but the color is not taken on by the water – the water remains unchanged, while appearing to have the color of the vessel.

This is not an optical illusion. There is an effect of color on the water – a superficial effect. The water remains unchanged, but 'functions' with the color...

Here's another example: our world is essentially dark, and the sun brings light to it. Even during daytime, the essential character of the world has not changed. The light unites with the world and the essential state of darkness remains. It is light despite the darkness.

The light pushes of the light without a fight. But if it was to really overcome the darkness, it would no longer be a world.

The light of the sun 'fits' itself to the world, while creating daytime.

Another example is the way light takes on the color of the hue of the filter through which it passes. The light in essence remains neutral.

So this is why we say that the light even while being involved in a vessel, remains essentially holy, pure and separate.

The 'emotions' of the animal are the whole animal. It does not have an awareness beyond its emotive state. It has a complete lack of contemplation. A human being by contrast is never, 'through and through' this or that emotion. A human being knows what he is doing. He has real emotions, that are accompanied by a higher state – a neutral level – a sense of reality.

Human emotions are always imbued with an element of sechel/mind.

This is the meaning of the light remaining essentially light and essential.

And when someone passes from the world, you know he is eternal.  And when he is in this world, no form or task captures his essential reality!  A man who was a taxi driver is not captured by the way he earned his living.  The Fredike Rebbe said, "the American expression, 'How much is he worth?' misses the point..."  A person is not 'worth' his money!

Bottom line: we have a physical world and think we can explain everything, but at the end of the day it remains a mystery.  'In the beginning He made heaven and earth...' says Genesis and we say, 'ahhh, now it makes sense... okay, he made it and now it has a G-dly element...'

So why is the world so crazy?!  we ate from the 'tree of knowledge' and now we want to know everything, but we have to know there is a limit to our knowledge and we are not our knowledge. 




“So, What's the Point?” p: 174-175


AyinBase / Ayin Beis with R' Paltiel Thursday 4 Tishrei 5772 

Page 174 – 6 lines from end of the second paragraph – (line starts, 'ha-ohr...') For text, see picture below.

The vessel of chochmah is very refined. It is completely self effacing and thus the light shines there with great and bright revelation.

How is this sighting of a primal spark associated with what we call 'wisdom'? The explanation is that it takes 'wisdom' to recognize that the most important part of all is the truth rather than what you understand. This is like the wise man saying, 'I choose the king', and the practical men around him saying, 'what's the point? What are you going to get from the king?'

Mochin/mind in general has greater revelation of light than middot/emotions.

As a result of further refinement of the vessel, the light shines with greater clarity.

Thus the light of atzilus, is really invested in the vessels, yet it is still kadosh and muvdal (holy and separate).

This means that although all we understand has to go through some bodily effect, and is thus given a spacial imprint, it remains a soul experience, not a body experience.



Wednesday, September 19, 2012

“Levels of Light” p: 174


AyinBase / Ayin Beis with R' Paltiel Friday 27 Elul 5772  

Page 174 – 8 lines from end of the second paragraph – (line starts, 'ofen...') For text, see picture below.

The Rebbe is pointing out 2 principles regarding the ohr. It has an essential element and comes from the essence. Even after the tzimzum it has this element. Something of essence does not change, yet we are saying there are different levels of the ohr

light and vessels are opposites, yet there is the phenomenon of the light being invested in the vessel. The light and the vessel sense each other. They accommodate each other.

The light functions at the level of the vessel.

From the point of view of the soul, everything is perceived correctly, and things are in the place where they are meant to be. The soul perceives the whole world as its domain.

Yet the soul gets engaged with the hand to move things and the body feels, 'I have to move this box' and it doesn't seem strange – this is hislabshut/investment. This is the light functioning at the level of the vessel. The vessel becomes purified. It senses the light. This is also amazing – that a piece of flesh should sense life.

This invovlement with the vessels, is where levels in the light are identifiable.

This is the principle of higher and lower that can be identified in the 10 sphirot.

In a more refined vessel, the light shines with greater clarity and expression.

For example in chochmah/wisdom, where the vessel is extremely fine, thus the light shines with great clarity and revelation.

Light travels from the sun to the earth. Unless the light strikes an object it is pitch dark. There is no vessel and thus the light is not revealed.

A vessel is a defined an limited entity.

The light of the soul comes to us primarily as oneg/pleasure and ratzon/will. This is how it expresses its knowledge of G-dliness. This is a soul quality. And we don't have a vessel for it. Then it comes into chochmah, and we realize there is a prinicple of life/truth.

It comes as a fleeting spark of insight. Why do we see this flash? Because it illuminates our vessel – our kli ha-chochmah.

The vessel of wisdom is very refined. It enables you to see without grasping the light. So there is revelation in abundance. You see, 'this is the truth', not in any graspable manner.

On the one hand the spark is no longer the 'reality itself', it is a 'sighting of the light', but it brings the light with great intensity and purity. To know what you saw you have to evaluate and formulate that experience.

Light is a fundamental reality and vessel is not. A vessel, cannot 'grasp' light. That's why worldly knowledge cannot acknowledge the soul. It wants to know 'how does it work' and this is something that cannot be explained.

In chochmah we are given the ability to accept life without knowing what it is.





Friday, September 14, 2012

“We Understand, but the Body Does not Know What it Means to Understand” p: 174


AyinBase / Ayin Beis with R' Paltiel Friday 27 Elul 5772  

Page 174 – 4 lines from end of the second paragraph – (line starts, 'ofen...') For text, see picture below.

We have a paradox to present the reality of light after tzimzum.

There is no way that the light can become contaminated because it is an essential light – ohr atzmi.

Even while it is invested in the vessel and functions according to its parameters, it is still essential.

There are 2 effects of the soul dressed in the body. a) the body comes to life – the vitality of the soul is transformed to the extent that we say, 'the body is alive', and then there is b) the way the faculties of mind and emotions are operating – they are functioning in the body, but the body does not really relate to them – 'we understand, but the body does not know what it means to understand'. We put things into physical terms so the body can tolerate the understanding.

If we try to understand non-existence becoming into existence, it is impossible. That is why we say, 'know there is a first being and we see His unity'. And we can see the unity and know there is a First Being.

The point is that all our experiences of mind and emotion are really soul experiences, not body experiences. The body is just a platform, a locale and does not really understand.

Chochmah comes to us from the soul – like a spark. It is a soul experience.

So the light is invested in the vessels and though it is a soul/ohr/light element if functions in the vessel.

The light points out how the truth operates in a defined setting.

So the soul powers remain soul powers even while functioning in the body.




Thursday, September 13, 2012

“It Is What It Is” p: 174


AyinBase / Ayin Beis with R' Paltiel ThursdayNight 26 Elul 5772 

Page 174 – below middle of the second paragraph – about 8 lines in (line starts, 'ofen...') For text, see picture below.

Although the light is essential – ohr atzmi – representing an essential quality that does not change – 'it is what it is', yet still we are saying there are levels in the light. We started pointing this out in atzilus, and the investment of light in a vessel. The light senses the vessel and the vessel senses the light.

This is phenomenal – vessel and light are fundamentally different. Ohr does not stand for itself or its own presence – it is self effacing and representative of the source. A vessel on the other hand has the stance of being 'for its own presence'.

Think of a clock on the wall. The clock is a vessel that can exist anyplace and does not have to be owned by a human being. On the wall it is representative of the person who put it there – it is significant only from the perspective of the human aesthetic. Only the presence of the human being gives it that meaning. And yet this light, this quality, relates to the physical setting.

There is an interchange between these 2 elements – between the vessel and the light.

The light functions according to the capacity of the vessel. 

Being invested in the vessel, takes away some of the purity of the light.

The eye is the most refined external organ. This is the meaning of a refined vessel – keli mezuchach – it is clear and does not interfere with the reality.

I see the object directly, so what is the vessel? Seems to be just light... Sight provides the sense of reality. And that he is part of it. The 'vessel' element is that, at the same time he senses, he knows he has a perspective, and does not have 'eyes in the back of his head'.

Ratzon and oneg have no keili. They are just ohr. You are in a total reality. Chochmah draws from the ratzon. This is the difference between ohr and keili.

Ratzon has no definition – it is pure life. You can't ask, 'why do you wanna live?'

Soul is an absolute truth.

Where there is a very fine vessel, the light can shine with greater intensity.







“As if the Feet Acquire a Spiritual Quality ” p: 174


AyinBase / Ayin Beis with R' Paltiel Thursday 26 Elul 5772 

Page 174 – middle of the second paragraph – about 8 lines in (line starts, 'poel...') For text, see picture below.

The light is simple. When it comes into the vessel it functions according to it, while remaining essentially light and essential light.

And the vessel becomes purified/refined by virtue of the light that becomes invested in it.

Think of a man walking. The steps are made lighter by the purpose he has. It is as if the feet acquire a spiritual quality to them.

The light acquires a 'vessel' quality. And the vessel acquires a 'light' quality.

In contrast to a wheel that turns, a hand develops a familiarity with the violin or the pen that it uses.

So too the brain. The more one concentrates and uses the mind, the more sensitive the brain becomes. This is the affect of the activity of the sechel in the brain. This is called hislabshut/enclothement/investment.

This is to say, 'they sense one another' – 'margishim ze et ze'. The light senses the vessel and is enticed to be light the vessel. And the vessel senses the light and enticed to become refined according to the light.

The feel for the vessel, is the actualization of the sechel. Think of the way the earth hangs in space. It stands and hangs this way because He wants it this way. A G-dly reality. Sechel begins above all this – it begins with Him Himself – bli mah. And when sechel sees the watch on the table it sees truth in a defined and precise manner.



Wednesday, September 12, 2012

“Light and Vessels” p: 174


AyinBase / Ayin Beis with R' Paltiel Wednesday 25 Elul 5772 

Page 174 – start of the second paragraph – about 8 lines in (line starts, 'yesh sphirot...') For text, see picture below.

Both the light and the vessel have a role. The light assumes the particular function of its destination – it is no longer an ohr pashut (simple light).

The light assumes the function of the vessel. It remains light but it forms itself and functions at the level of the vessel/keili. This is the meaning of hislabshut – enclothement – investment.




Tuesday, September 11, 2012

“Coming and Affecting Effortlessly” p: 174


AyinBase with R' Paltiel Tuesday 24 Elul 5772 


Page 174 – start of the second paragraph – about 8 lines in (line starts, 'yesh sphirot...') For text, see picture below.

The overall point – even though the overall light – 'light by definition' has the quality of essential light / ohr atzmi, and represents, 'coming from essence', and coming and affecting effortlessly, yet there are levels in light. And we say three times 'holy' – 'kadosh, kadosh, kadosh!'

Starting 'bottom – up' in the world of 'atzilus' (the lowest level that is a presence of light) – [our world – biyah – is also a creation with light somewhere under all the concealment, but it is a presence of vessels, not light. You see a man walking – and that is the presence you see – his intention is concealed] – there is no presence except for the source.

Atzilus is like chochmah/wisdom – and chochmah has not presence except for the moment it flashes forth from its source – it is like a spark. It is united with its source.

What is a vessel? You can define a certain element in the light and then present it through a vessel. In physical world this is about quantity. In the beginning the oceans covered over the earth, and then they were brought together to reveal the earth. This is not being in a vessel. If you take some and say, 'this is water' and put it in a cup... then it is in a vessel...

a vessel enables a presentation. Lights are essence – reality – not in a vessel. But in atzilus, there is a world and the lights are put into vessels and you have sphirot – chochmah, binah, and daas etc...

What is the principle of presentation? That something can be distinguished from something else.



Monday, September 10, 2012

“Essence Light” p: 174


AyinBase / Ayin Beis with R' Paltiel Monday 22 Elul 5772  

Page 174 – start of the sencond paragraph (line starts, 'vehinei...') For text, see picture below.

The priniciple is that all light – even that which comes after the tzimzum has an element of essence... this goes back to the origin of the light. It is not a presence in atzmus, but brought out volitionally. This will is essential and thus the light that results is an essential light.

And there are levels within this – that's why it says in the service, 'holy, holy, holy' – 3x kadosh. Holiness is removed from any external effects. Essence is by definition holy and removed (muvdal). It is present eveywhere but not absorbed.

Why the repetition of 3x 'holy' when holy anyway means pure and removed? Thats because there are different types of separation and removal...

In general there are 3 types of differences.

The light itself is simple, but when it comes into vessels it aquires an identification of chochmah/wisdom and chesed/kindness.

And what is said elsewhere that the light carries sphirot, nevertheless it has an element of simplicity relevant to the vessels.