Thursday, January 31, 2013

“Union and Separation” p: 9-10

AyinBase / Ayin Beis with R' Paltiel ThursdayNight 20 Shvat 5773 

Page 9
Just below middle of the page – (line starts, 'zeh im zeh...') For text, click here.

We are looking at the principle that the fact that there are 2 types of sphirot – Mah – inner and; Ban – asserting their own nature, yet there is an inter-inclusion between them. Mah refines/corrects Ban...

Ban has sphirot that diverge... this means that though there is cause and effect they don't work in concert... like a pitcher who throws wild.

The true principle of inter-inclusion, is viable when the essence and origin of the cause contains the effect, but not as a separate entity.

In all the worlds of Tohu, there is hischalkut/division. Even the things that had a level of cause and effect, did not have real inter-inclusion.

The sphirot of Tohu are described as a nekudah – a point... this means being concentrated on an element without a broader recognition...

And because it is Tohu, the focus is on its own element and expression, When there was revelation they were separated from each other...

This is contrast to the way in the realm of Tikkun, separate levels, carry within and imprint of the others. Creations sense the presence of G-dliness, although this is not a true unity. But in the world of Tohu there is an even greater level of separation...

The human being is an oddity. He stands up on two feet. This is an 'unnatural' stance. He is a spiritual presence even while he behaves in a physical world. The animal also needs a life force to stand. But it is a physical life that translate totally on a physical level. The human being's life is life – there is not a physical way to explain his stance – it is due to his light/spirit.

Godliness needs no proof. Other stuff needs justification. An interesting element of creations – on the one hand there is something unique about each thing and they need to sustain themselves, and need specific conditions... but the very fact of its existence is beyond question. We say, 'yes, it exists, here is this type of animal, here is this type of tree...' etc...

The evolutionary perspective is opposite to this. It says things are just here due to their fight to persist... each thing is under threat of being usurped... but even from an evolutionary perspective there is a level of peace at the level of existence... this is due to their nullification to Elokus/G-dliness... at some level they have perfect ease... rather than focus on their existence, they are focussed on being His creation... 

“Does the Hand Know?” p: 9

AyinBase / Ayin Beis with R' Paltiel Thursday 20 Shvat 5773 

Page 9
Just above middle of the page – (line starts, 'vezeh-hu...') For text, click here.

When you look at the human form, each limb and faculty has its own individual function. It is only on an inner level that they are intertwined and inter-included.

The hand does not know what it writes. The sechel/mind knows. The inner level of mind. This is what initiated the action, and this is the level knows the meaning...

The foot is at rest while the hand is writing. If a man wants to write, he doesn't just want to do anything, he wants to write and the other faculties sense this purpose – they sense the spirit behind any activity and co-operate.

We said there are these 2 aspects in the light of the kav/line - Mah and Ban. Mah perfects and refines shem Ban. The tikkun is that each should include and appreciate the other. And what is tikkun? It is that essence per se is above any of the divisions seen at a lower level. You have the truth of essence when you have the inter-inclusion of these 2 opposite elements. This allows for the revelation of the truth itself...

In Tohu the sphirot were in the aspect of 'separate branches'... this meant that the 'cause and effect' did not have an inter-inclusion... and they were not connected... This is like a baseball pitcher making a wild throw. The arm gets the message to throw, but goes with the excitement of it and throw in any old direction...

Wednesday, January 30, 2013

“Standing and Walking in the World” p: 9

AyinBase / Ayin Beis with R' Paltiel Wednesday 19 Shvat 5773 

Page 9
Just above middle of the page – (line starts, 'vezeh-hu...') For text, click here.

We have been discussing 'pnimiut' – the aspect of the 'internal' element.

We said the internal element of the kav/line is unaffected by the tzimzum/contraction.

Think of a 'tight-rope' walker. When R' Mendel Futerfas was in prison he spoke with a tight-rope walker. He described how the walker need to keep his eyes on the pole at the end... it provides equanimity and balance. Functionally the pole is there to hold up the rope. But the presence of the pole is beyond functionality... this is reality itself.

In everything there are all kinds of functional elements, but the initiating element is the truth of each thing... the reality of the world is the Initiator. Lose sight of Him and the whole thing collapses.

This is a metaphor for pnimiut/internal aspect – the kav emtzai – the middle path...

Man stands not due to any functional element. He stands due to his recognition of the fundamental reality in the world... this is due to having essence, and the sphirot of Mah always point to the essence... Standing on both feet and continuing to walk is derech havaya (the way of God).

Tuesday, January 29, 2013

“Every Place in the World” p: 9

AyinBase / Ayin Beis with R' Paltiel Tuesday 18 Shvat 5773 

Page 9
about 10th line of the page – (line starts, 'aval...') For text, click here.

We are saying that there are inner and outer levels of the kav/line. Even though we are talking of light... the external level is affected by the tzimzum/contraction. It takes on an identifiable presence. Regardless of the fact that it points to the source, it has its own presence...

So the kav has a tendency to expression and a level that is beyond expression.

The inner level, goes through the tzimzum, but remains absorbed in its source. What is the root of this principle? The principle is that there is a middle line (tifferet) that is equal everywhere, and on this aspect the tzimzum does not have an affect.

The Rambam says that the way of G-d is the middle path between 2 extremes... it might be beautiful or healthy, but how does it relate to Him? Think of the way a man stands on 2 legs. He touches the ground, but he is not dependent on it. He has a sense of his presence here on earth, but not sunk into the world, he has a purpose and a mission. He represents his mission, rather than his presence. This is the way of G-d. Representing his Maker's mission on earth. The man is grounded, yet independent... to have this stance is entirely representative of and dependent on Him...

This middle path of tiferet remains absorbed in its source.

Monday, January 28, 2013

“Inside Outside” p: 9

AyinBase / Ayin Beis with R' Paltiel Monday 17 Shvat 5773 

Page 9
End of the 3rd line of the page – (line starts, 'dalet hay...') For text, click here.

We are looking at the internal and external levels of the kav/line that creates the world.

Before the tzimzum everything is within atzmus/essence. The tzimzum gives things an element of coming forth outside of essence, although really there is no place outside essence/Him.

It becomes possible to identify separate entities.

The nefesh/soul, always sees things from a unity perspective. It sees that, 'one and one is one'. It doesn't see two separate things. It sees how all comes from one point.

In the world of atzilus this concealed truth is announced. Thus it comes to the point of having a presence.

The internal element of the kav/line does not have the quality of 'coming out externally to the essence'. After the tzimzum it is still incorporated in the Essence, may He be blessed.

In everything there is its presence, and then also it has an element of 'why it is there'. The 'why it is there' is due to the One who initiated it. And seen from that perspective we know, just as in our metaphor of chochmah, that the unity we perceive is nefesh/soul itself, and not based on logic. The pnimius/internal element is the motivating factor and life force – and this is in the essence. It is still essence.

Both the human and the animal has to eat. But there is a phenomenal difference between these activities. For the animal it is stomach activity. For the human being it is an intellectual element.

Sunday, January 27, 2013

“A Monkey in Silk” p: 9

AyinBase / Ayin Beis with R' Paltiel Sunday 16 Shvat 5773 

Page 9
Top of the page – (line starts, 'hakav...') For text, click here.

We are looking at the 10 sphirot of mah – the principle here is that there is a 'First Creator' who is the basis of all, and all knowledge.

What does it mean that He is the First Being? It means that He pre-existed. He did not come into being. Regular intellect works by going outside an object and then you can define it in contrast to other objects and background... but the First Being cannot be grasped, since he is rishon/first. He created everything and it comes from Him. He possesses it. It was not added to Him. For Him all is pristine and not preceded by not being.

Also anything created has 2 elements. Its presences and its purpose. This is its presence and the element of the Creator within it.

The inner level represents the Creator element. This is the pristine truth and thus not defined.

Light comes from the essence and so you might say it does not have an inner and external levels...

Godliness does not have to announce its presence in order to be. All creations by contrast have to make an impact in order to be present.

The kav/line is an element of light. It emanates from the ein sof. On the other hand it can be called a 'yesh mi ein' – a something that comes into being from ein/nothing... and announces its own presence. So in some subtle way it can be called a 'yesh mi ein' – a something.

And why should we care about this stuff?

There is a principle in Chassidus, that it needs to be applied to oneself to be true. Otherwise you cannot even learn it properly. If we just want information, and not to apply the teaching to ourselves, then it is just in the world.

How does your soul react if you think of yourself as an 'advanced monkey', or if you think or yourself as a human being...? If I am a human being I have a true purpose and a real reason for being. Not just a natural presence. I relate to the First Being. I am here with a mission. If I lose my mission I lose my motivation for life.

So he looks at this truth that gives his life meaning.

The kav/line comes through the effect of the tzimzum/contraction.

Before the tzimzum all was part of Him – infinity.

If we think of the infinity in the world, and imagine that each thing has to fight for its survival, then each new discovery would be a threat... but we live quiet comforatbly in the world, and when we find something new we say, 'okay, there's room for this and plenty more...' That's because we really see the world as a G-dly creation!

Your soul has this infinity element. Everything is there. Because it comes from the truth of His presence. And you will never exhaust the possibilities. We see infinity.

Kabbalah describes that He made a vacuum and 'open space' within Himself and that became the place for the creation of the world... what is the difference between hallal/vacuum and makom panui/open space? Vacuum provides for nothing, but an open place provides a context. This provided for 2 perspectives. Open space is the perspective of holiness – everything has a place in Him. Vacuum is 'smash and grab' - things trying to survive.

The only way we relate to essence is by our dedication to Him. There is no standing separate and contemplating essence. To relate to essence is to sense, 'this is our reality and this is who we serve and worship'. 

I know Him because I serve Him. And if I do not serve Him then I cannot know Him.

Creation was made to have an aspect of being outside/separate from Him.

Friday, January 25, 2013

“Loud and Quiet Love” p: 8 - 9

AyinBase / Ayin Beis with R' Paltiel Friday 14 Shvat 5773

Page 8
Lower third of page – about 5 lines from the end – (line starts, 'be sefer yetzirah...') For text, click here.

We are looking at the 10 sphirot that remain treasured within the 'producer' himself. This is like wisdom that is within the wise man and not made for presentation.

These sephirot do not remain in their source – they do emanate. This is similar to what is said, 'there are secret kindnesses and revealed kindnesses'.

Even though 'life' is reduced to the level where it enlivens the body... and 'fits' the body's parameters, yet still life is a miracle. Life is really a neshamah/soul expression.

This is based on the fact that in the kav/line, there is are external/chitzoni and internal/pnimi levels. And that is why the 10 sphirot also have external and internal levels.

Thursday, January 24, 2013

“The Beast and The Man” p: 8

AyinBase / Ayin Beis with R' Paltiel ThursdayNight 13 Shvat 5773 

Page 8
Lower third of page – about 10 lines from the end – (line starts, 'dehighnu...') For text, click here.

You can start in the highest levels of kedusha. But due to the inherent element of yeshut (self presence), it can devolve all the way to klipah/impurity.

Ban = 52 = beheima/beast – numerically equivalent.

But then there is another world of 10 sphirot. This is the 10 sphirot of Mah.

But first let's look at the principles of yesh and ein. Ein means not a presence. Yesh means a presence. What is non presence? Does ein mean not existing? Nothing positive can be said about not existing.

But we must bear in mind, the basis of all chochmah/wisdom, that there is a First Being.

And this changes our entire perspective of existence. We think first there is 'no' and then comes 'yes' and that every presence is preceded by non presence, so that from an essential perspective it is not there. But this is a worldly perception/approach. The whole theory of evolution is based on this reactionary principle.

But Torah comes and says, “that is not the truth. Not the truth and not even the truth of the world. And not the truth of what you perceive existence to be. Awaken to your true perception. Start to think with your own true intelligence, not on the yeshut (sphirot de Ban) level”.

This is seen when we pose an essential question. What is human life? And then we see it is beyond function and that life is sacrosanct...!

There is a true First Being, that gives everything a positive element.

We are coming to the 10 sphirot of Mah (numerically = 'Adam' = 'what'), which means it lacks 'self promotion' and is thus based on reality.

Their emanation was not of the type for revelation.

The mother of Moses put him in a box in the river. The 'gommer' (a product of a tree) was a component of the box. It resists against hard and soft...

This inherent richness of the material is an example of multiple qualities contained within one... this is the concept of something that emanates, but it is not coming out to be a 'something', but rather to be a true presence.

There is a contemplative man who does not have all his thoughts written on his forehead. He makes no show. He has wisdom on an inherent treasured level. He deals with insights, not a pieces of information. This is wisdom, but not at a knowable level. All secular knowledge is superficial/external knowledge. It is based on things that a perfectly knowable. There is no subtlety.

“Original Life” p: 8

AyinBase / Ayin Beis with R' Paltiel Thursday 13 Shvat 5773 

Page 8
Lower third of page – (line starts, 'ha-yeshus...') For text, click here.

We are emphasizing some nuances in the text.

The name Ban relates to malchus/the sphirah of royalty. The king is aloof. He is on a different plane. All is engrossed in his presence. A man in his home is a king. He owns it, by his presence. Malchus expresses itself as a presence, rather than as an idea or element.

From this malchus come all the details. All the furnishings of the home represent the presence of the owner. Not just his functionality.

Malchus has a spirit of yesh/being/power.

And because the sphirot came through malchus, there was breaking of the vessels...

In everything that exists there are 2 elements. Its existence and secondly why it exists.

For these sphirot of Ban, as they descend away from their source they become more and more emphatically themselves... self contained reality...

And this is how falling and death originated. The sense of original life is lost. Each thing stands for its own presence and becomes totally separate.

Wednesday, January 23, 2013

“There's a Crack in Everything” p: 8

AyinBase / Ayin Beis with R' Paltiel Wednesday 12 Shvat 5773

Page 8
Lower third of page – (line starts, 'ha-yeshus...') For text, click here.

The shiur answered with a review of the foundation of knowledge/chochmah.

The Rambam explains that the basis of all knowledge is the awareness that 'there is a First Being, who creates everything'.

The wise man says, 'I choose the king'. Even though the king is above the ministers and addressing the man's individual needs. The wise man says there is first and foremost a reality to everything and an intent and hence he wants the king.

We have to relate to the world through our intellect. And the intellect realates to reality as the Rambam describes. Without this the intellect slides and falls to the lowest level, which cancels out the human perspective in life.

G-d made the world in a way that He is concealed. But he left cracks for us to get a glimpse of Him. Life is life, not an interaction of molecules! In our world are things that completely refute the physical/worldly reality...

The sun is a reference point for us to understand light – G-dly light.

Yes, faith/emunah is absolutely the basis of wisdom/sechel. Without this the mind becomes a prisoner to physicality. Your mind is not meant to be enslaved to the physical world. You are made in God's image, so you can rule and translate the world on the basis of your wisdom. Then you fulfill your purpose of being here.

Due to your mission, I have given you great privileges, this world is about you, not the animals”, says God.

The First Being, does not lend itself to be grasped by sechel/mind. You cannot 'wrap your mind around it'.

He is above being and not being. Creations sense that they are beings that come from not being. He is above this.

We relate to Him and Torah through a direct, 'na-aseh ve nishmah' – we will do and we will understand. We will relate to truth by direct truth – by saying, 'I'm there, I'm in, I'm doing it'.

Tuesday, January 22, 2013

“The Difference Between Me and Your Father” p: 8

The Difference Between Me and Your Father” p: 8 AyinBase / Ayin Beis with R' Paltiel Tuesday 11 Shvat 5773

Page 8
Below the middle of page – (line starts, 'veniglim...') For text, click here.

We are looking at the 10 sphirot of ban – where ban is the principle of metziut.

Any metziut element is not in essence, but only in the level of revelation – the expression level.

The name Ban corresponds to malchus. And malchus/royalty has to do with expression/revelation and expansion of the presence.

But here it is on the side of holiness, not the yeshus of klipah. A king, according to Torah, a king of Israel, stands for the rule of truth, and protects it and the people. King David was also the head of the San Hedrin. And he was able to pin point the legal decisions.

There are great similarities of binah and malchus. But malchus descends downwards and King David could relate to simpletons. King David was King Saul's son in law. When King David was bringing the ark he was jumping and dancing, and his wife Michal (King Saul's daughter) berated him for this. And he answered her, 'this is the difference between me and your father and that's why G-d chose me over your father...'

The king is present everywhere in the entire country. He is a unique gift. He represents actual G-dly presence.

Monday, January 21, 2013

“Nothing Can Be Said” p: 8

AyinBase / Ayin Beis with R' Paltiel Monday 10 Shvat 5773 

Page 8
At the middle of page – (line starts, 'reish samech vav...') For text, click here.

Ein Sof is a pure reality, and it cannot have any components. Thus any presence of sphirot is inapplicable. Nothing can be said about ein sof. And the fact that 10 sphirot came to be is only due to the presentation of His light, not His essence.

In a way light and essence are inseparable... but here we are saying the 10 sphirot are not in the ein sof, or the light, but in the revelation of the light. What is revelation of the light / hisgalus ha-ohr? Light is representative of an essence. There is light because there is an essence. And in this element of the light there are not sphirot. But at a lower level of light's presence, there is revelation and sphirot...

A baby is given a name before he can do anything in the world. This is because his very presence makes an imprint. At the moment he is born he is without a name. This is the element of having a presence, but not having a presence. Before getting his name he has an essence and light, but it is not revealed – there are not qualities, just reality itself. This is a mashal/metaphor to relate to these topics...

Sunday, January 20, 2013

“Reality Beyond Perception; Reality Beyond Experience” p: 8

AyinBase / Ayin Beis with R' Paltiel Sunday 9 Shvat 5773 

Page 8
approaching the middle of page – (line starts, 've gum') For text, click here.

We are looking at the principle of mochin chadashin/new mind! This is not easily understood. To get into this topic it was said there are to types of sphirot – de mah, and sephirot de ban. Everything comes from Ein Sof. But Ein Sof is totally removed from sphirot.

And even the sphirot of Adam Kadmon / Primal Man. Kadmon means primal – as opposted to 'coming into being'. So the term adam kadmon is itself a contradiction. It is adam/man but it is the first revelation from ein sof... so it is the revelation of the sphirot as they are in their original state.

Think of a human being. He has to have faculties/kochot to fulfill his function. He must be able to act. And motivate and define his actions. A human being is a composite, and thus each faculty has a distinct identity and function. Ein Sof does not have elements... it is not a composite... it does not have elements that complement it...

Infinity of space is not possible... you cannot have an infinite composed of many finite entities...

So if we say 'ein sof' – infinity – we know it is not composed of units. Its infinity quality is from itself!

And this ein sof is the origin of everything that eventually came to be and much more!

The primal/pristine state of everything is the way it is in ein sof.

Adam kadmon is phenomenal – we have adam/man/orderly structure, consisting of 10 sphirot (that are there not to help it be a structure), but are directly from ein sof... adam kadmon is the first emanation after the tzimzum... (adam kadmon is the upper edge of the kav/line).

And the sphirot of adam kadmon, do not have the element of definition... because these sphirot do not exist due to their functionality as sphirot, but rather due to the ein sof.

Yet they have some kind of a presence, though not one than can be defined in contrast to others...

What's 'light'? We have light at a low, functional level. When we say 'light of the sun' in chassidus, be mean something beyond light from a ball of fire. We mean something of the essential light... How do we recognize this essential element in the sun? G-dliness is concealed, but there are cracks to peek through and in this way a completely different world is revealed. The sun burns and is not consumed, this is like the burning bush that is not consumed...

Light is really, like the light that was made on the frist day. It is there to reveal in the world... you can navigate by touch or by sight... seeing is relating to the truth/reality... 

So if light is not due to comsumption of fuel, what is it? Because the sun is an essential illuminator, wherever it is the entire environment acquires the effect of the presence of that essence...

A human is different from all other creatures. All other creatures are measured by their function. Humans are different. The presence of a human being changes everything. Every inch of the world belongs to human beings. Man lends presence and significance to the world, because he is an essence, made in His image.

This relates to ownership. A man's name can become associated with a piece of property, because he is an essence.

Friday, January 18, 2013

“Primal Man” p: 8

AyinBase / Ayin Beis with R' Paltiel Friday 7 Shvat 5773 

Page 8
approaching the middle of page – (line starts, 've gum') For text, click here.

...וגם בחי' הספי' דא"ק הגם שאינם בהגדרה כלל
And also the "sefiros" of "Adam Kadmon (primal man)" even though they are not within a definition at all...

The Rebbe is explaining how the Ein Sof is completely remote from sphirot.

Every sphirah has its particular framework/geder/fence. It says, 'this area is unique and different from this other sphirah'.

Adam Kadmon/Primal Man, is an expression of something that pre-existed. At this level the process of higher levels coming into revelation does not exist – everything is already there! Things are present not by cause and effect. There is just the principle truth itself.

Yet there are sphirot in Adam Kadmon, though they are beyond the limits of a limit/fence.

In our experience we identify objects and their function. And we perceive of them being based on their function, despite their primal existence before their identification. This is not just a practical arrangement – this is a reality. This is a minor example that all things that exist from the highest down to a small pebble is representative of something very high and true...

All possibilities are possible because they have a truth.

Thursday, January 17, 2013

“Talking of Light; Event Beyond Grasp” p: 8

AyinBase / Ayin Beis with R' Paltiel ThursdayNight 6 Shvat 5773 

Page 8
9 lines from top of page – (line starts, 'mah hu inyan...') For text, click here.

We are looking at the principle of 'mochin chadashim' / new mind. This is beyond the essence of any revealed current mind...

there are 2 principles of the ten sphirot – 'mah' and 'ban' – mah is bitul and ban is yesh. And there are 10 sphirot in both of these denominations.

The ein sof is beyond the framework of the sphirot...

Remote even from the sphirot that are above atzilus...

We have to remind ourselves of what we mean when we talk of ohr/light. We think okay, so there's light in the room. No big deal. Light that is made from burning a fuel is not light from an essence. An essence has light.

How does the presence of the host affect the guest? The way the presence of the host affects the situation, is called light/ohr. He is so real, that you value his presence, and you are affected by his ohr/light. And if he leaves it would be a 'total let-down' and while he is there the meal has a totally different significance. His presence bestows on you his ohr/light. And you sense yourself to be in his light. And your own truth surfaces by being at a friendly communal meal...

That sense of reality cannot be replaced by anything.

It is an intangible type of relationship without any tangible translation...

In the light there are sphirot. The host invites the guests and serves dinner. The serving dinner represents a certain sphirah. 'I am expressing my presence with you, through this particular avenue...' These means of expression are definitive qualities.

Sphirot above atzilut cannot be contained in a vessel. In the metaphor of the host and quest, the serving of the meal is the vessel... it is a subset of their relationship. It is a concrete representation.

The actual presence of the host is a light without a vessel.

A human being is a very fine mashal/metaphor for atzmus/essence. He is made in Our image says G-d. He has an element of truth beyond any other aspect in the world. Man's presence alone, regardless of his function is essential.

Chochmah has the framework of a 'point' and binah is hispashtus – spreading. This is like learning. You focus on a topic and the insight is a point/chochmah, and then you apply the principle, and this is the expansion – binah.

The bottom line: 'there is no such thing in Essence – He is beyond the framework of sphirot or anything!'

No matter the amount of information there is the ongoing search for 'the point' – chochmah. All sechel emanates from something above sechel. We are looking to see where it all comes from.

“New Mind” p: 8

AyinBase / Ayin Beis with R' Paltiel Thursday 7 Shvat 5773 

דגם כאשר נמשך מבחי' עצמות המוין דאו"א אין זה התחדשות 

 Even if there was a elicitation from the aspect of the essential mochin/mind of "av v' aim" (the level of 'mother' and 'father') this would still not be a novelty 

Page 8
4 lines from top of page – (line starts, 've im ken...') For text, click here.

Through work/service you draw down additional light / tosfot ohrot. This is new mind / mochin chadashim.

And what is this is new mind / mochin chadashim? This is a valid question, that is not easily addressed.

Mochin/mind is knowing and relating to an absolute reality, as opposed 'how it pertains to me', which is the world of emotions.

Even after there is an effect of the mind on the emotions there is not a great revelation of the essential mind.

Wednesday, January 16, 2013

“New Unity” p: 7-8

AyinBase / Ayin Beis with R' Paltiel Wednesday 5 Shvat 5773 

Page 7
5 lines from end of page – (line starts, 'sheyumshach...') For text, click here.

"אמנם עיקר ההמשכה שעל ידי התורה הוא שנמשך תוספת אורות..."

"The primary hamshacha through Torah is that it draws additional lights"

The principle we have discussed is that the ratzon and the flow of light and the initial creation is all due to the preparation of vessels/keilim. This is because light does not remain as light unless there are vessels. The vessels elicit the initial revelation of light in the first place.

In fact, for the light to be revealed there has to be “putting aside of His first 'natural' status” - this is the bitul of the ratzon. And the vessels effectuate this. And this is why Torah is called derech – path. The vessel is instrumental in revealing the profound truth in the ohr/light.

When the unity is revealed in a place of separation then its real depth is revealed. G-dly light and will is revealed as a result of Torah and mitzvoth. They effectuate the revelation that could not be accomplished in any other way.

There are 2 types of 'download'/hamshacha. G-d made the world and then there is the area of avodah/work. What is avodah? Kabbalah says it is the drawing down of new mochin/mind.

There is mochin/mind and middot/emotions. They both exist in the human being, but they are very very distinct and are representative of different principles... Middot drive the actions. But mochin drives the middot. The mochin relates to that which is above, and not influenced by the person himself. It enables a human being to act within a truth that is greater than his own interest...

Mochin/mind has an 'objective' view. Middot don't have this.

So avodah/work brings new mochin. And what is new mochin/mind? You may think it is the new way existing mind is effecting the middot/emotions.  But that's not it. 

Tuesday, January 15, 2013

“Who Owns It?” p: 7

AyinBase / Ayin Beis with R' Paltiel Tuesday 4 Shvat 5773 

Page 7
lower 3rd of page – (line starts, 'bitul...') For text, click here.

וכמוכ למעלה ענין הכתר הוא ענין ביטול הרצון

"So too above kesser is representative of nullification..."

We are explaining the tzinor/conduit and that Torah is called derech/pathway.

The effect would be that in the initial flow, there is something that elicits it. The ratzon/will element itself is infinite...

So for there to be any 'download' there has to be the 'vessel' that solicits it in the first place.

There is a similarity between how darkness calls for light, and Torah solicits G-dly light. The mitzvoth themselves do not really conform to worldly contours and thus they draw down light into them...

G-d made the world and gave it to man, but G-d did not relinquish His ownership. Man can own things on a relative level, but not to the exclusion of G-d.

The mitzvoth are what solicit G-dly light into the world and allows it to settle there...

All solicitation of light is from a position of strength not of weakness. We have a huge dark world of beauty and it wants to be recognized, so it solicits light for the sake of this recognition.

Kesser is the crown. It surrounds and provides for further development under its umbrella...

So too above (even though we have no comprehension of Essence), we allude to the result, that initially there was His infinite will, that then was modified to be a will for the world...

Essential ratzon did not come into being. It is essential. He is a true being. He wants to be what He is. Why? Because that is the truth. Anything that is real, and a human being who is real, 'wants to be what he is'. A real human being wants to be a human being.

Monday, January 14, 2013

“Putting Himself Aside” p: 7

AyinBase / Ayin Beis with R' Paltiel Monday 3 Shvat 5773 

Page 7
middle of the page – (line starts, 'gormim...') For text, click here.

שהנה נת״ל דהמשכת הקו נק׳ צנור דצנור

And as explained previously that the "kav" is called "tzinor" and that "tzinor"...

 אותיות רצון והיינו הרצון להיות גילוי אור בעולמות כו׳,

...has the same letters as "ratzon" meaning the will that their should be a revelation of "or" in worlds etc.  

We explained before that the line/kav is called a conduit – tzinor. The letters of tzinor can be re-arranged to spell ratzon/will. This is saying that there is a will that there should be a revelation of light in the worlds and this is the kav/line and the tzinor/conduit...

and in order for this to be, it is preceded by the tzimzum/contraction and the putting Himself aside (as if to say). He disregards His own stance in order to facilitate the revelation in worlds.

Since Essence is infinite, for there to be revelation there has to be a concealing of the infinity, to some extent, to focus on the specific will. This ratzon/will is not inherent in etzem/essence. It can come only by means of the contraction and 'putting Himself aside'.

He puts Himself aside and brings forth something that is 'completely below His station'.

The 'crown' is the element of Him putting aside His ratzon/will.

As for example as see when Israel came to Mnt Sinai they said, 'we will do' before 'we will learn'. For this they received the level of 'crown'.

The principle behind their statements is bitul haratzon – putting aside will, which is called kesser/crown. So too above, kesser/crown is the nullification of 'essential will' to have a will in torah and mitzvoth.

Israel went beyond ratzon/will. Beyond expresssion. They went to Essence and accepted. This is 'putting oneself aside'. And what remains when you do that? What's left is not the experience of G-dliness, but being G-dliness.

And this is why it is 'crown'. The crown is the intermediary between the Creator and the created. This is not “I appreciate what He made, but I am what He made”.