Tuesday, December 31, 2013

“He Knows the World and He Wants to Transform It” p:48

AyinBase / Ayin Beis with R' Paltiel Tuesday 28 Tevet 5774 

Page 48

At about a third from the top of the page – (line begins: "larah...”) For text, click: Here.

The world is sourced in chitzoniut – an outer reflection. And thus it is possible for that reflection to extend itself till the outer level – the garments or vessels are all that seems to be present.

Torah by contrast in rooted in pnimiut (the inner level) and no matter how far it extends itself it will always be attached to its source. For this reason it can come down into the world and even there it purifies the world and makes distinctions between good and bad.

The way that Torah is involved in the distinctions between good and bad (eitz hadaas) is no by being grasped by the garments of the world. The involvement is for the sake of directing and making distinctions. This engaging does not affect or touch at all the essential light of the Torah.

The Torah views the world from a 'light' rather than from a 'physical' perspective.

So too the human being. He is a creation in the world. He is not grapsed by the world. An animal has a living body. The human being is primarily life... but it is seen in a body. He can act in an inexplicable manner since he does not depend on the world.

The Torah will descend to deal with low levels of worldliness – for example it will adjudicate matters of 'false claims', where one witness is really lying...

there is a verse that says, 'when a Jewish court (beis din) sits, then the judgement is in the presence of the King'. This is to say it is not the rav that rules, it is the Torah that rules, which means it is God that rules...

God created the world in such a way that it conceals essential truth... you can look at an object and not be able to see who owns it. Yet within that there is a phenomenon of real ownership, endorsed by God... so the adjudication has to bring the element of truth, to assign true ownership.

Monday, December 30, 2013

“Tree of Life” p:48

AyinBase / Ayin Beis with R' Paltiel Monday 27 Tevet 5774 

Page 48

At 8th line from the top of the page – (line begins: "eter...”) For text, click: Here.

Pnimi/inner has a contrast, chitzoni/external. The external level is 'how something can be observed'. Something that is constant cannot be observed.

Pnimi/inner level of light does not get elicited. It is there inherently in its source. I cannot be absorbed in a garment, since it has inherent truth and reality.

Tov/good is only that which emanates in a direct flow from the First Being. In the world people construe anything and call it 'good'.

It is easy to be confused. Only Torah stays clear. It is the essence of the inner level, and never loses sight of 'what its about'.

Sunday, December 29, 2013

“Reflection & Essence” p:48

AyinBase / Ayin Beis with R' Paltiel Sunday 26 Tevet 5774 

Page 48

At 1st line from the top of the page – (line begins: "ha-arah...”) For text, click: Here.

At the end of page 47 we saw how the Godly reflection can reach a level where it opposes Godliness – opposes its own reality. This is not the result of normal hishtalshalus (process of creation). Rather, there is a deeper concealment that can result in the rise of the sitrah achrah (the other side).

World is by definition, 'tangibility'. Sight is beyond touch. This is a certain element of the Godly reflection. The other side says, 'I am not even interested in the light that the garments contain. I just want the garment'.

The garment is not a reflection. It contains a Godly reflection.

We see beyond the garment. This is how mind/sechel sees...

The other side intentionally denies that there is any spiritual content.

Sechel/mind is not a tangible or physical entity. It is spiritual. It is beyond thought. When something is explained, the words are only the garments. You look for the light and truth that they present. You listen beyond the words.

It is a soul faculty, not a body faculty. If you want to 'wrap your brain around an idea', you are thinking with the physical brain, rather than the soul.

We need to focus on the sechel not the brain.

The secular world defines the human being from a 'garment' perspective.

We are looking at how all that is seen in the world is just a ha-arah / a reflection. And as 'proof' we saw that this reflection can be so reduced that it can become 'the other side'.

This enclothment that conceals and hides the Godly light so thoroughly, so that the 'other side' can gain existence, is possible only because it is just a reflection/ha-arah.

Because it is just a reflection, it can be grasped by the 'clothing' to the extend that the 'element of good and bad' can result. This 'element of good and bad' means that good exist in contrast to bad. In Godliness there is no 'good and bad'.

Only a ha-arah/reflection can be completely sunk into a worldly context, to the extent that the Godly perspective is completely lost...

But all this described above is not applicable to the inner light, or the essence.

This kind of light cannot be dressed in garments.

Friday, December 27, 2013

“Life & Garments” p:47-48

AyinBase / Ayin Beis with R' Paltiel Friday 24 Tevet 5774 

Page 47

At 3rd line from the end of the page – (line begins: "ohr atzmi...”) For text, click: Here.

The reality of Godliness cannot be transferred to anything else. It only exists in His presence.

The point is being made that there can be external reality, since the light going through the process of creation is a reflection, as opposed to having an essential quality.

The true presence in the world is the Godly light in the world, as opposed to the world just consisting of 'cause and effect'. Torah and mitzvot give the world a real presence.

Till the Torah was given, the world had a tenuous existence. With the Torah it acquired a sense of reality.

The scientific view is based on 'cause and effect', without even alluding to the truth of the soul and reality. For example gravity. Chassidus says it represents a Godly principle: “that everything is drawn back to its sense” and this indicates everything has a source and is not self-made. So there is significance to the rock falling to the ground and to the fire rising upwards.

Everything that exists has some connection to its source. The sitra achra ('the other side') is not a natural progression from the regular process of creation.

Think of guests at a wedding. There can be one who comes for the food and is really not interested in the joy of the bride and groom. This is one who is interested in the garments and not the reality. This is the sitra achra.

So the sitra achra is due to the garments that conceal. He relates not to 'how it is given', but how he grasps it. This is science, oblivious to any kind of reality with its handling of the human being in a mechanistic lifeless manner. You can hear them say, 'come, I'll fix you', and the fixing by the therapist drains the client of life...

Thursday, December 26, 2013

“Chocolate, Icecream and Life Itself” p:47

AyinBase / Ayin Beis with R' Paltiel ThursdayNight 23 Tevet 5774

Page 47

At about 8th line from the end of the page – (line begins: "ha hishtalshalus...”) For text, click: Here.

What does it mean that the kavanah/intention stays with the source?

Think of creation coming from infinity.

There is nothing that elicits this revelation.

There is no gain to be had, and it does not forestall any kind of a loss. So why is there the beginning of revelation? The answer is very profound and beyond articulation. Think of a rock. It suggests essence. But it is the furthest thing from essence. Essence is real life and due to it's depth of truth revelation comes about.

This is beyond our understanding.

God gave man a certain mandate. This indicates an essential quality.

This quality cannot be defined. In an essence there is no reason why something occurs. It is based on truth or true will. This will can be seen in several stages. One level is representing the truth of the essence. The second level is where there is identification of a separate will.

This intention is the real essence. It cannot be separated from the essence. 

The will that emanates from the essence, is in a sense a separate creation.

In a human being, although on a practical level all his actions can be explained on an external level (and some say all man's actions are self serving), in actuality he has real life.

Although it is possible to be that cynical, and to say all human activity is circumstantial, we do not agree at all. We say that there is real life in a human being.

The human being has an infinite sense of the value of life. This is evident in many instances. Right up to the last breath, life is precious. Not due to any experience, but due to the reality of life. This is the meaning of kavanah – that which is representative of the truth of the human being and his infinite depth and truth.

“Inner Intent” p:47

AyinBase / Ayin Beis with R' Paltiel Thursday 23 Tevet 5774 

Page 47

At about a third from the end of the page – (line begins: "chitzoniut levad...”) For text, click: Here.

At the beginning of the difference between, external and internal levels, is the difference between the will for Torah and mitzvot, in contrast to the will for the world. The will for Torah and mitzvot is essential – an inner essential intent, which is not present in the will for the world.

Before the tzimtzum (contraction) there is no possibility for world. And the world was created only to follow through on a deeper intent. The core of it is in the internal intent. The intent is what remains with the source and represents the source itself. But the will is, in this context more external.

Kavanah is inner intent. Ratzon/will has definition and has a function. Ratzon is an expression of the will of the etzem/essence.

If you find a drunk man, filthy, unwilling and unable to extricate himself... yet still... despite his current situation... we know that really he is suffering and on an inner level does not want to be in that situation. He has an inner will that is not expressed, and is not able to lift him out of the gutter and place him in the true human arena...

Yet we are certain that the gutter is not where he wants to be. Yet he lies there and refuses to budge.

The reason he has this will (that is currently concealed) is because he is a Godly creation. If he was 'self-made' he would not have this inner will.

The Godly intent for a human being is for him to occupy a place in the world, not for his own comfort, but for affecting the world. This is in contrast to other creations that are 'there for their own sake'. The human being contains a higher intent. And this intent cannot be lost. He can be in the gutter and the intent is not lost. The human being pre-exists his creation. He has a level of reality beyond expressed creation. He has a level of essence that is retained by the Creator. This is intent/kavanah.

Wednesday, December 25, 2013

“Where You Want To Be” p:47

AyinBase / Ayin Beis with R' Paltiel Wednesday 22 Tevet 5774 

Page 47

At about a third from the end of the page – (line begins: "chitzoniut levad...”) For text, click: Here.

The Baal Shem Tov says, 'the place where a person's will is, that's where he is...' and how did he get there... how did he get to be where he wants to be...? isn't he just in the place where he is?

In an external worldly state, nothing is thus, 'because this is the way it should be'. Everything has to be made. Nothing is automatic. 

And if we don't recognize the inner reality, then we may say, 'he's going there for some kind of benefit...'

The inner state, is that there is an inner reality and truth. The Baal Shem says, 'this is where he is'.

The world is not an entity alone. It is a Godly creation. Godliness is truth itself. So from a Godly perspective, there are no obstacles and distances, and a man is 'where he wants to be'.

Back inside the text: at the first source of these elements (inner and external), is the difference between the Godly will for Torah and mitzvot; and the Godly will for worlds...

The will for Torah and Mitzvot is His personal essential will that is an end in and of itself. Whereas the will for worlds, is from the arousal in his will to create. It is not essential. It is a means to an end – He made it with some further intent...

we misinterpret ourselves and think we want money. We go to work and we think it is for the money... and if we have $100 we want $200... What is the reason for this constant dissatisfaction? This is because he misinterprets things – he misdirects his intent. He is really after a deeper intention. Yes, a person needs money, but don't put your whole intention on that. You have a deeper intention that goes with you.

If you earn money to pay rent and support your family. The family does not become yours due to the money. The family is a more essential reality. This is the meaning of inner intent (kavanah pnimiut). This remains you and is not transformed by any pursuit.

God made the world with unlimited content... and then there is good and bad; building and destruction; we know clearly He wants the good and rejects the bad. In the story of Genesis, the medrash says that at one point it was not clear if He prefers light or dark... What is this not knowing if He wants good or bad...?
Ultimately he doesn't want good or bad, He wants His presence to be recognized...!

Ultimately what we observe in the world is His presence. The things we see are beyond explanation. This is kavanah/intent, it remains in its source and never leaves.

Tuesday, December 24, 2013

“The Cause of Union” p:47

AyinBase / Ayin Beis with R' Paltiel Tuesday 21 Tevet 5774 

Page 47

At about a third from the end of the page – (line begins: "levad...”) For text, click: Here.

We have a long discussion explaining that all matters that come to understanding, even to the angels, is just an 'external reflection' (ha-arah chitzoniut). And even the union of chochmah and binah as it is above it, is also on the level of the external.

We see that for the union of chochmah and binah, there is something that initiates and enables this union.

In this world we see a union as a kind of agreement of mutual gain... but here we are talking of something from above, not caused by any lacking of the parties involved. It is rooted in 'ohr ein sof' – the infinite light.

In this higher light it is only an outer level that is involved in this union.

At an inner level all is part of one reality, and the separate entities don't exist.

External (chitzoni) is that state where there is the possibility of existence and non existence, and also where distinctions persevere.

Pnimi is where the union is 'has to be' and distinctions are only conceptual.

This is like the difference between light illuminating the night vs the sun creating daylight...

Monday, December 23, 2013

“Human Movement and Angel Thoughts” p:47

AyinBase / Ayin Beis with R' Paltiel Monday 20 Tevet 5774 

Page 47

At about the middle of the page – (line begins: "vechai...”) For text, click: Here.

The conception of the angels is only on the external level – yediat hametziut – after the fact.

Godliness is truth beyond question of 'where does it come from' and it is completely self substantiating. So knowing the mehus (by contrast to the knowing the metziut), is knowing the 'reality in it'.

A mehus is something that is real not due to its interaction or effect.

Human activity is really spiritual activity. A person could be completely physically healthy and yet unable to lift a finger. The vitality comes from the soul, but now days some think we are smarter than to acknowledge it. Without soul you have nothing.

Sunday, December 22, 2013

“Expression and Perception” p:47

AyinBase / Ayin Beis with R' Paltiel Sunday 19 Tevet 5774 

Page 47

At just above the middle of the page – (line begins: "einam...”) For text, click: Here.

We are pointing out that anything that has a presence that can be expressed is already at the level of ha-arah (reflection) and not mehus (essence).

This is because it is the level of expression rather than essential presence.

Hashem makes the whole world – so you may think that the significance of the relationship is knowing Him as the creator. And this would be a focus on what He is giving us rather than on Him Himself... but how can one divorce himself form his own presence, and get to the truth itself...?

The knowledge that there is a First Being is not something discovered. It is brought to us from the soul, and all sechel/mind is drawn from this. The world gets reality from the presence of the Creator. Anything that is translated on the level of 'effect' is ha-arah/reflection.

Even souls down here below do not sense Him Himself...

Only the prophet has a grasp of that level...

Or when a soul ascends to visit the higher chambers and merits a perception available only to the soul and not to the soul in a body...

This is like the Arizal's vision while asleep (the tzadik's sleep is an ascent) and there he saw beyond the filter of the body.

But comprehension here below with a soul in a body is only in the category of knowing the presence, and not the reality itself.

The Arizal said it would take him 70 year to expound on what he has seen in that vision... He saw it in sleep – which means in a state stripped of any presence or manifestation.

Souls have a much deeper sense of reality than angels. The angels have an 'encounter of Godliness' and sing praise. The souls don't 'encounter' they are part of God Himself (chelek elokah).

Friday, December 20, 2013

“The Reality” p:47

AyinBase / Ayin Beis with R' Paltiel Friday 17 Tevet 5774 

Page 47

At 10 lines from the top of the page – (line begins: "ha-arah...”) For text, click: Here.

Anything that can be sensed, even on a soul sense, is on an external level.

The grasp of the real presence of Godliness is possible only with the actual performance of a mitzvah and in learning the 'stripped down' halacha.

The mitzvah is directly refering to the will of the King.

Since the soul is in the body, it can only perceive what the body can tolerate.

Logical process refers only to the external levels.

Reality itself, defies and does not require logical process.

Thursday, December 19, 2013

“The Rooster's Call” p:47

AyinBase / Ayin Beis with R' Paltiel ThursdayNight 16 Tevet 5774 

Page 47

At top of the page – (line begins: "mahus...”) For text, click: Here.

The creations are the result of a union of nothing and something.

This union is spiritual.

There is no transmission of real substance.

Only ha-arah/reflection of the essence is involved.

And for the is reason the creations are also a ha-arah.

The power of movement in the hand is contained in the physical. And objects don't move by wishing it so. They have to be moved by hand. In our sense of experience the sense of movement is more real than the power of mind.

But in truth the power of mind is infinitely more real than the power of movement.

The spiritual is primary, but the way things are caught in physicality hides this truth.

What makes something essential? All is drawn from the fact that there is a First Being. The only real presence is Him. Everything comes from Him. The extent to which He is identifiable in this thing, to that extent it is a real thing...

An animal is a living presence. It is a presence in the world. It's activity is all within the context of the world.

A human being represents the First Being. He is here with a purpose. The man is an essence. Not just a ha-arah/reflection.

The truth of life... you cannot 'wrap your mind around it'. To define something means that there has to be a beginning. Abraham asked, 'what is my purpose here? What am I doing here?' He was not involved in idle speculation. In Godliness the whole element of intellectual grasp or 'conception' does not apply, yet it is truth that is every present and makes everything real.

The truth of the human element is not even in his soul, but rather in the mission for which it was sent to the world. A human being is made of a soul, a body, and the Godly command that joins them.

There are many human elements that are beyond mind/sechel, for example 'guilt' and 'grace'.

“The Spy's Report” p:46

AyinBase / Ayin Beis with R' Paltiel

Thursday 16 Tevet 5774

Page 46 מו

At 3 lines from the end of the page – (line begins: "hamahus...”) For text, click: Here.

We have been having a long discussion about how the creations are due to a spiritual union between nothing and something.

The soul lives because it senses the Godly presence of life. This is like breathing. Due to the atmospheric pressure, the air flows into you... there is life surrounding you. You do not have an independent, defined sense of life.

Wednesday, December 18, 2013

“2+2” p:46

AyinBase / Ayin Beis with R' Paltiel Wednesday 15 Tevet 5774 

Page 46 מו

At 8 lines from the end of the page – (line begins: "vehashem...”) For text, click: Here.

All creations have a root above. In everything that exists there is the effect of the First Being, even if it is concealed. For this reason creations have a profound presence. Every specific creation has its source above.

There is truth to the physical world. It is a Godly creation. This is why you can see it with your mind's eye.

But it is only a reflection of the truth from where it comes.

Thus if more than the alotted light is revealed onto a creation it would lose its existence. It would be overwhelmed.

Tuesday, December 17, 2013

"Master and Student" p:46

AyinBase / Ayin Beis with R' Paltiel Tuesday 14 Tevet 5774 

Page 46 מו

At about a quarter from the end of the page – (line begins: "gilui...”) For text, click: Here.

We are looking at the way that the creations are created by the effect of the union of chochmah and bina, and although it is called a spiritual union, which does not provide essence, rather it provides a reflection, yet creations do seem to have their own presence. Angels comprehend Godliness to some extent.

And this is due to the connection to their own source.

For example a rooster crows, since it is a reflection of the angel Michoel calling the souls up above... and the rooster remains unaware...

All understanding of Godliness here below is due to the creature below having an affect from its own source...

A side question: If something is true, why could the student not come to it himself? Why the need to hear it from his master? The table as we encounter it is just a physical structure and as such lacks any true presence. But there is a spirit and idea that brought it to be, and when you recognize that then it becomes real. The table never becomes an entity unto itself.

The human intellect perceives a real entity. Not just a board with legs. But a real spirit.

In the physical world we come to identify the table by touching it and seeing how it is built.

This 'structured entity' can never become a real presence. This is due to the way I 'found out about it'. It will never become a real thing. It will only become real if it is seen to represent the human spirit that is not a structure.

As you delve into what a table is, you see that it is beyond convenience, but rather it is a human necessity. And now you are reaching to something that is essentially real. When you go to the human experience then the table is non-existent as its own entity, it exists only in relation to the human being.

Anything you find via a process is not real in and of itself. Only that given from above by the master has a reality.