“It Cannot be Destroyed!” p:173-4 AyinBase / Ayin Beis with R' Paltiel Friday 16 Kislev 5772

Page 173/קעג

4th line from the end of the page – (line starts, 'ukmo...') For text, see picture below.

We are saying that even the light after the tzimzum/contraction is drawn from the infinite light that precedes the tzimzum. This means that in fact the infinite light is the initiator...

There is nothing more worldly than physical matter, yet it cannot be destroyed! This indicates its source above world...

The tzimzum is a bigger break than the parsa. The parsa is a separation. Nevertheless, what does it receive in order to facilitate what comes after it? The very reality of the light.

Tzimzum is different – it is the aspect of concealment and absence of the light. It removes the light as a step one, and then reintroduces it into a new situation.

So the tzimzum is a more profound break. So why do we say the light after the tzimzum has the essential quality that was present before the tzimzum?

To be continued...

“Let's Reintroduce the Principle of Light!” p:173

AyinBase / Ayin Beis with R' Paltiel ThursdayNight 15 Kislev 5772 

Page 173/קעג

3rd line from the end of the page – (line starts, 'huray hu...') For text, see picture below.

The point from this morning was to understand the words, 'drawn from the light that precedes the contraction'. What does it mean? It means that down here we have a representation of the light that precedes the tzimzum/contraction.

Even though it is after the contration and relative to the 'worlds', it if drawn from the light that precedes the contraction/tzimzum.

What is the significance of this term, 'drawn from that light' – isn't everything from Him? It means that there is an element that initiates from above. The light is sourced above.

We need to focus on the concept of light/ohr. What is it? Let's reintroduce the principle of light!

Light comes from an essence. What is essence? We could start there, but there is not much we can say about essence...

Let's focus on 'essence'. Let's relate to it. Here's how, 'it means essence, and not dependent on some kind of functional effect or benefit. The real essence in our world is the human being. 'He is created in Our image' says G-d. The human contribution to the world is fundamental. Without the human being the world is worthless...! This statement is sensed by the soul, not logic. In the world there is a discussion of which is superior animal or human! But for us it is clear that the human is fundamental.

This is not for explanation. It is to be recognized. For example a person in the last moments of life is considered by halacha to be 'fully alive'. This is because man is an essence. A reality in and of itself, beyond any contribution. He gets this from G-d. He represents Him.

So what about light? The human presence is not limited to him, himself. His presence is recognized all around him. He has a name. The name can be applied to property.

Ownership is an example of your presence spreading beyond yourself. This is called 'name'... this is called 'ohr/light'... and only a human being can have that quality.

Only the human being possesses that reality. Only the human being can understand this reality. This is the real intellect. The ability to relate to this. This is chochmah/wisdom.

This is like sight – reality itself.

The animal also sees. The sight of the animal identifies what is tangible. For the human being tangibility identifies something that is visible. Visibility is our reference point. The human looks to, “significance and the 'why is it here'”

This seeing of reality is a flash. It is sensed continually, but cannot be grasped. Where does a person get it from? This is a G-dly spark in the human being. Because only G-d is a real presence.

An essence has light.

The principle we want to identify in light, 'no matter where it is found, it is a reflection of its source'. It always retains its essential quality.

To pin it down: if we strip our common perception and think of the sun, we can see it as an 'essential illuminator' (a Chassidic description of the sun). The sun does not run out of fuel. It pours out light over thousands of years. It is a G-dly creation to enable us to have a sense of 'essence'. When we have daylight, our own perception tells us 'it is not light but sun'. The sun element is light through and through as opposed to candle light that burns up a wick and fuel.

Light in the real sense of the word is bringing the truth of the essence to wherever it reaches.

Why is there light? There is light because there is an essence illuminator. And in the presence of an essence of illumination there cannot be darkness...

Why does a human home look like a home, because it cannot be any other way.

“Eating the Egg” p:173

AyinBase / Ayin Beis with R' Paltiel Thursday 15 Kislev 5772 

Page 173/קעג

3rd line from the end of the page – (line starts, 'huray hu...') For text, see picture below.

The form of the body is external, but it conforms to the human soul. There is a huge gap between body and soul, yet there is the relationship. The soul of a human could not possibly be enclothed in the body of an animal.

At 4^th line from the bottom of the page: light is drawn from the light that precedes the tzimzum/contraction and cleaves to that light.

So in this reflection that exists after the contraction, there remains the sense in the light that it originated in the ohr ein sof – the infinite light... and you can sense there is an 'ohr ein sof' element in it...

“It is What it Is” p:173

AyinBase / Ayin Beis with R' Paltiel Wednesday 14 Kislev 5772 

Page 173/קעג seventh line from the end of the page – (line starts, 'kmo shehu...') For text, see picture below.

We have seen how the light after the tzimzum is called 'essential form' – tzurah atzmis.

The principle of essence is that it is a 'truth unto itself' and not the result of a number of forces. It is what it is. It points to a Creator.

Inside the text: even the light after the tzimzum is of the essential form – as explained before, the tzimzum/contration is not a total interruption relative to the ohr/light.

The light after the contraction is directly connected to that which precedes the contraction.

We live in a physical world and deal with physical things that seem to be present in their 'own right'. These things don't point to any source. Each says, 'I am here'. And it is really a presence. Our experience does not relate us to the fact of things 'coming into being'.

This is our direct experience, and Avraham Avinu was able to detect a different truth. So when we are presented with the idea, 'no, the world is a creation!' we can readily relate to it.

How? We relate to it by virtue of the recognition of a contradiction – paradox – 'on the one hand the world is a tangible reality, on the other hand it is so finite and insignificant, so how can it be real...?!' So we can recognize that the element of truth we see in the world is not of the world itself – it is given to the world by its Creator...

For ages people bowed to idols of gold, silver and wood. This is worship of the tangible reality. Any who would not succumb to this would say, 'this is ridiculous!' and the others would say, 'what do you mean, don't you see it is real'. Their error is attributing reality to the wrong source.

Even when reality comes into a finite form, still it stands for essence/atzmi. And this is how people could get confused and bow down to it (because materiality continues to carry with it an element of essence).

And only a human being, and not an animal will bow to a tree. And this is because he has intelligence – human intelligence. He is real and sees reality in everything. And physicality denies any source and presents itself as reality. Animals don't have a recognition of this. The animal just sees things from a functional perspective. Only the human being sees the physical as a reality that cannot be ignored. He has intelligence and perceives reality.

“You Have a Name” p:173

AyinBase / Ayin Beis with R' Paltiel Tuesday 13 Kislev 5772 

Page 173/קעג about a third from the of the page – (line starts, 'she haray hu...') For text, see picture below.

We have been looking at how the soul is in the body. It is there is an essential presence that cannot be interrupted. This is compared to its presence as thought and speech...

coming back to our discussion of the 'name'. . . we had the verse, 'till the world was made, there was only He and His name...' The aspect of 'name' at any level is union and cleaving to essence...

For this reason it is of the element tzurah atzmis – essential form.

Light/name, wherever it is identified, has the transcendent quality of being unified with essence.

The point is that the light we have in the world,  remains pointing to one reality.  There is one reality at any level.  The whole physical world is the G-dly light - ohr eloki.   The physicality is just concealing the truth of what it is.  But it is not concealed from our intellect.  There we still recognize the real truth - there is One Maker of all.  

“Levels of Soul” p:173

AyinBase / Ayin Beis with R' Paltiel Monday 12 Kislev 5772 

Page 173/קעג below middle of the page – (line starts, 'vehamashal...') For text, see picture below.

We went through 3 levels of the soul in the body. The initial enclothement (which is continuous), then there is the level of thought (which can be exchanged), and then the level of speech (which can be interrupted).

You may think speech is separate from the speaker, but it is not really ever divorced from the speaker.

The speech affects a closeness in the recipient. If speech was just an external presentation it would not create this closeness.

Application of the name to an owned property is similar to the faculty of speech. The name on property can be removed and sold to another owner.

“The Body Becomes Aware of What the Soul is Telling It” p:173

AyinBase / Ayin Beis with R' Paltiel Sunday 11 Kislev 5772 

Page 173/קעג at middle of the page – (line starts, 'sheposhet...') For text, see picture below.

The garment the body for the soul is so connected that they cannot be separated for a moment.

A second level – the letters of thought – the life element of the soul is present at all levels – it enlivens the body and gives life to the faculties. Will and pleasure express themselves throughout the body. The sense of being alive, though everywhere, is sensed primarily in thought.

In the letters of thought, the body becomes aware of what the soul is telling it. 'Letters/otios' are receptacles. They are garments where the sechel/mind can be enclothed. And thus a person can be aware of what he is thinking. By means of these letters of thought, which is an active state, the body can be aware of thought and soul.

On can exchange thoughts. But it is impossible to be without thought. Our awareness is consists of thoughts. The soul is dressed in the body and the body has a constant conscious awareness of life.

Then there is speech. There is a 'time to talk and a time to be silent', says the verse. Speech is not constant. One refrains from speaking and that is not to see the soul is not there. But during silence the garment of speech is not in use.

So you may thinks speech is totally external... but in truth the speech is not really separate. It does not really break away from the person.

This is seen since speech affects a closeness in another person.

When a man teaches a sechel/topic, he has to re-live it. Otherwise he is not a true teacher. He has to put himself into it. Words without him experiencing him it afresh, would be lifeless words.

The dibur/speech affects a closeness. When a great man talks to another. The recipient is elevated, even though they are in 2 different worlds. Because there is life in the words.

When a man's name is on a piece of property, this is like the speech. In speech there is a connection even though it goes out to another and one can stop speaking.

In chassidus it says that if you 'eves-drop' on a session of learning, and you are not addressed, even if you follow all the information it will not have the intended impact. The intended listener is also separate from his teacher, so what enables them to be connected? And why does it matter who's addressed? The reason we can have this connection is because we are are 'in the presence of each other' and the one who 'eves-drops' is not in the presence.

This is like having a name. An animal cannot have a name. It only has its own existence. Each man, by contrast impacts the whole world.

The fact of this real communication of 2 people talking to each other, is that they are in the same reality. They share. The one who 'listens in' does not share that.

We can point to this factor. We cannot really identify it. A man is an essence, and hence he can impact and be a presence in the world.

“Absolute Relationship” p:173

AyinBase / Ayin Beis with R' Paltiel Friday 9 Kislev 5772 

Page 173 at middle of the page – (line starts, 'leposhto...') For text, see picture below.

We are pointing out that, similar to the metaphor of 'the name' is the topic of 'the soul in the body...'

All that happens in the body is due to the soul's presence. The body is like a garment. It is a constant relationship. The garment cannot be removed or exchanged. 

This is like the 'essence of the name' – a presence of the person, and not the person himself, yet it too cannot be removed – it is a absolute relationship.

We are looking at the 'letters' of thought, since thinking is due to having a soul in the body.

Thought also has a motivating factor... a force behind it... Thought is an extension – going out to something that is not soul. In thought itself is a sense of the vitality of the soul, but the 'letters of thought' are in a sense separate from the soul, yet they too are representative of the soul.

The garment of thought can be exchanged. A person can divest himself of one thought and put on another. This means the connection between the 'letters of speech' and the soul is not direct. This is like a person's name being applied to a property and then that name being exchanged by means of a sale to a new owner.

What we have in thought is conscious knowledge. It is defined. This is like speech inside thought.

Thought can be exchanged, but it is in continuous movement. He is never without thought. It is impossible to be without thought.

You're conscious of your presence even while asleep.

  

“I See It; I Touch It” p:173

AyinBase / Ayin Beis with R' Paltiel ThursdayNight 8 Kislev 5772 

Page 173 at middle of the page – (line starts, 'mikol sheposhet...') For text, see picture below.

We're looking at stuff. Physical stuff. Matter is defined as taking up space. Really it displaces other objects from taking the same place. Space cannot be displaced. When you move an object it leaves the space behind. So really 'taking up space' is not altogether accurate. In darkness objects are tangible.

This is a very important observation and distinction, since, the world says, 'I am here! I am here! I am here!' is not really so present. Things are 'here' relative to other things.

This is the definition of physicality according to the world that worships physicality.

Then comes the Torah and says, G-d said, 'let there be light and there was light'. Things are visible. Presence is not limited to tangibility.  

This is all for us to understand light/ohr as it is discussed in Chassidus, all the time...

Light relates to a dimension of the physical world that the physicality of the world claims doesn't exist. It is a a different level of reality. A level beyond tangibility.

If we think of the world as 'self made' then it lacks light. It is just tangible. The light has a reality beyond tangibility.

Light makes things visable. I can see things without being touched by them. Without bumping against them. Visibility speaks of another dimension. This is where our dispute comes in. They say, 'wait a second, it is light deflecting off a physical object, they propose, that sight is a subtle sense of touch... and the reason it does this is due to its tangibility... '

In saying this they dismiss the presence of light and visibility in the real sense of these words. They reduce it to physical phenomenon.

And this is where we differ.

Why do we differ? Why can the world not see it this way? Can they not accept that there is a real reality? Because they would have to admit that Something is giving it a reality, beyond their understanding.

You cannot destroy matter. You see objects, just because they are there. That itself is a G-dly experience. He made the world and that's why it is real.

We say things are not 'fighting for their existence'. He provides for them. It is not a 'dog-eat-dog' world. He provides infinity. He makes the sky first, showing the infinity...

Relative existence is fine in the context of the world, but that does not account for the fact of existence. We watch our health and financial situation, but we are absolutely for real... we have a reality way beyond our physical setting and identity... we have real soul and real intelligence.

Believe your eyes, believe your soul...

“It Contributes, not Obstructs” p:173

AyinBase / Ayin Beis with R' Paltiel Thursday 8 Kislev 5772 

Page 173 at middle of the page – (line starts, 'mikol sheposhet...') For text, see picture below.

Physical things occupy space. This is part of their definition. They reserve their space. They say, 'hey, I am here!' But they don't fully occupy the space – if you move the object, the space remains. So it is not a fundamental reality. It is superficial. This means, that physicality is a relative reality – based on a moment – to – moment situation.

Compare this to light. Light reveals a totally different dimension. With light the item exists without interfering with anything. I see its presence, not because it obstructs my path, but due to the truth of its presence. The principle of visibility is a special quality. From a worldly perspective things are tangible, not visible.

Visibility brings a deeper reality. Chassidus talks about sight vs hearing. This is like chochmah vs binah. Sight reveals the actual – mehus. It reveals not just the tangibility. It shows the fundamental presence. I relate to it not because it obstructs, but because it contributes.

The task is to see how all contributes. How all is to be identified by its G-dly presence, rather than its tangibile presence.

Not into the text (Page 173 at middle of the page – line starts, 'mikol sheposhet...'): We are looking at what was identified with the aspect of 'the name'.

We said the body of man, is a garment for his soul. All the details of the body are all representing some aspect of the soul. This allows the soul to fit perfectly into the body. The unity between body and soul is so perfect we sometimes lose sight of the soul and say, 'hey the body is alive.' But the body is not alive. It cannot even identify life – it is physical.

(around 22^nd minute in the video)

Life is constant. There is no interruption. An interruption of the body independent of the soul. And this is not life. You can lose sight of the soul and say, 'the body is alive', but the body is alive only due to the light of the soul – ohr ha nefesh.

“Walking Through Thorns” p:173

AyinBase / Ayin Beis with R' Paltiel Wednesday 7 Kislev 5772 

Page 173 at third into the page – (line starts, 'mikol makom...') For text, see picture below.

We are dealing with the way the Rebbe says, 'spreading of the light' is like 'dibur/speech'.

The body is like a 'garment' for the soul. Like a well fitting jacket serves you well and can even bring you 'respect', yet it is still separate from you.

The body and soul have a similar relationship. The soul is dressed in the body. The body is only a garment.

They are very different entities, but are united. This union is not that the soul is held against its will... The light of the soul affects the body and it comes to life.

'The letters of thought / otiot hamachshavah' are also a garment, but it can be exchanged. A person can divest himself of one thought and dress up in another thought.

Why are 'letters' associated with thought? Thought comes from the soul itself. It emanates basically from the ratzon/will and oneg/pleasure of the nefesh.

Thought is a garment. That which comes into thought comes in the form of a distinct entity. Machshavah is conscious thinking – and this thinking has the vessels that are used – these are the letters.

“Invited” p:173

AyinBase / Ayin Beis with R' Paltiel Tuesday 6 Kislev 5772 

Page 173 at 9th line from the top of the page – (line starts, 'kuli...') For text, see picture below.

A person cannot really divest himself of having a name. Above, not that He is compelled to have a name, but when He chooses to reveal a name it is unified with Him.

The hispashtus/spreading light also has an element of essence. This is like tha application of a person's name to the property he owns.

One may say, 'possession is ownership'. But how does one own a piece of land.

On an external level you may say there is a social agreement. But ownership is real.

Land cannot be stolen. How is one's name expanded and associated with property in an unbreakable way? This is because the name is a ha-arah/reflection of the person and the essential truth of his presence.

So we see this hispashtus – extension of the name – remains connected to him.

The body is unified with the soul. It is not just that the soul is stuck in the body. The soul quality reflects itself in the body – the body is alive.

The body has no life of its own. The light of the soul enlivens it. The body acquires a soul element and is affected by it. A body without a soul cannot last at all. A soul has an essential quality and does not disintegrate. If the body were to completely nullify itself to the soul it would live indefinitely.

The body structure is reflective of the soul that it contains – mochin/mind and middot/emotions and then action...

“From the Essence” p:173

AyinBase / Ayin Beis with R' Paltiel Monday 5 Kislev 5772 

Page 173 at 6th line from the top of the page – (line starts, 'mi-bechinat...') For text, see picture below.

We are looking at the 'essence of the light' as opposed to the 'spreading light'. Any kind of tendency to function or action is already called, 'hispashtus/spreading' of the light.

The element that is above any tendency, is essence. Light has an essential element, that is true, in and of itself. This is like 'essence of the name'.

In the world a person cannot divest himself of the quality that a person needs a name.

Above you cannot say He is compelled. Essence decided that He wanted to be in light...

The comparison is that when light is present it cleaves to the essence. This is called, the essence of light – etzem ha-ohr. The presence of essence is not functional or conditional. It has no effect. It cannot be evaluated on the basis of its effect.

Torah and Israel are not functional – they are from the essence.

“Essence Wants to Be in Light” p:173

AyinBase / Ayin Beis with R' Paltiel Sunday 4 Kislev 5772 

Page 173 at 5th line from the top of the page – (line starts, 'mi-bechinat...') For text, see picture below.

In light there is an element that qualifies to be considered 'essential'. It it the light that is about the 'general arousal'.

It is above the inclination to be effective. It is there only because Essence wants it to be. Essence wanted to be in light...! There is no exteral solicitation.

Essence wanting to be in light is a whole topic unto itself. But we can see there is an element of light that can qualify as 'essential'. It is there only because essence is there.

This is like the 'essence of the name'.

A person has a name not only as a reference. By virtue of his presence it is imperative that he has a name. This is beyond utility and reference. A man is made not by species. He is created as an individual. His name is given after birth and says his arrival has enormous significance.

A person cannot divest himself of this aspect – he cannot be without a name.

So too there is an element of light that cleaves to essence.

A 'presence' is 'existing prior to identifying what he is'. Essence does not exist as an external entity / metziut – 'He is what He is'.

We relate to a 'table' because our soul's relate to the table. The table is a human concept. At a lower level it is manifest as a physical entity / metziut. It originates in the 'malchus' element of man.

A presence has a limited reality – it is real because it is present. Essence is real because it is real.

We think in terms of 'non-presence before presence' so it is tough to think of His Presence preceding everything else.

“Mind Opening” p:173

AyinBase / Ayin Beis with R' Paltiel Friday 2 Kislev 5772 

Page 173 at 4rd line from the top of the page – (line starts, 'mi-bechinat...') For text, see picture below.

This non-defined, general arousal does not make a specific statement or call for activity per se, yet it goes into the category of 'spreading the light / hispashtus ha-ohr'. It is a sense of 'I can have an effect'.

But the essence of the light is above this general arousal. Light has an essence, that is beyond effect. It is making essence present. This is not an activity.

Essence wanted light. He wanted to be in an aspect of light. He wants to represent Himself in light. Why not say, 'He made light for the purpose of function? Why say He made it to represent Himself?'

This is because in Essence there is nothing! Where does creation come from? There it is exclusively essence and creation is a non-essence, non-entity... but the light is rooted in essence and represents nothing else. He had the will that He should be a presence. An essential presence.

This essential light is like the essence.

Our avodah is to draw the essence into the hispashtus/spreading.

This would not nullify the world, but would enhance it. If the world is seeking and purified, then there is only enhancement.

There is an essence of light, which is like the essence of the name. In America these is a loss of this human element, there is fast food and ease of reference by nick-names. When one seeks to 'avoid the name' then he seeks to equate himself with the animal... it is a matter of convenience.

"His Name Upon Them"

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“A Very General Non-Defined Arousal” p:173

AyinBase / Ayin Beis with R' Paltiel ThursdayNight 1 Kislev 5772 

Page 173 at 3rd line from the top of the page – (line starts, 'haratzon...') For text, see picture below.

We are learning about how in the infinite light, before the contraction, there too, there is the essence of the light and the spreading/hispashtus of the light.

Words and the infinite light / ohr ein sof are very different factors. In the light is is the will for there to be worlds...

this is similar to being called by the name. 'Calling the name' means that it is recognized from outside the person. This is called hispashtus/spreading of the light.

The desire that there be worlds. Or the thought of the worlds, is the principle of being know outside of Himself... This is the projection of world... He wanted his name to extend to that extent...

At the end of the third line p 173: we are looking at the topic of 'spreading of the light' before the tzimzum/contraction. And even in the level that is above the 'arising of His will' there is the element of 'hispashtut/spreding' of the light. What is that? That too, though not part of the definitive will for world, is also part of 'hit-orarut klali / a very general non-defined arousal'...

There is no real arousal inside. We said the sun is an essence of light. And the sun is not light. For us light makes darkness bright. But in the sun is no darkness. But still the light has this inherent functionality of giving off light – and this is the state of 'hit-orarut klali / a very general non-defined arousal'...