Thursday, July 31, 2014

“Essential Time Piece” p: 71

AyinBase / Ayin Beis with R' Paltiel 4 Menachem Av, 5774 



Page 71

At the 7th line of the page – (line begins, “bebichinat...”) For text, click: Here or see below.

We have learned some deep principles.

We need to review them. We have been explaining that we had a question that angels are an external union. The world appears to be devoid of life.

All seems to be reactive and just attempting to protect itself from danger. But this is a false and stupid view. Torah and the souls of Israel bring life into the world.

If it was just up to the angels it would be a world of externalities without an inner element.


The souls of Israel and Torah bring life to the world.

We used the example of the clock on the wall – they are 2 unrelated items. It doesn't take much insight to hang the clock on the wall. But there is a life to the clock on the wall. It has a meaning. If the clock stops or falls a new one will be brought and hung in its place. Life demands it. This is an inner element. It is invulnerable. The soul cannot be killed no matter what you do.

The Rebbe explains, the inner always goes along with the external levels since the distinction between the two is actually higher than both of them. It has been identified originally by essence. There is no way to discuss essence. The souls of Israel can sense something of it...

The pikach/sage/open minded goes beyond 'what's in this for me?' He listens to his soul and not what the practical world is saying. He says, 'I pick the king'. He says, 'that's reality, what's the point of everything else?' This is the principle of essence – the principle reality.

This is about reality itself. Not functional reality. And this is where the difference between inner and outer is made.

And the souls of Israel can make this distinction in this world.

They can say, 'נעשה ונשמע’.

Who identifies the inner level? Souls. Only souls can identify it. Souls take things from the essention – 'must be' - level.

When a soul looks at the world it sees Godliness. It sees the intent. The Godly purpose. The cat never sees the clock on the wall. The human being sees the purpose – the life - the truth element of it.

Man is not here to 'get by' and survive. He's not here for the sake of his experiences. He is here to do something – he's on a mission – to affect the world.

God passed by the higher and lower worlds and chose none, but Israel His nation. This is not due to any quality, but due to their essence.

This is a dwelling place below – since the essential choice above is here below.




“Plain 'Ol Flatlands” p: 70 - 71

AyinBase / Ayin Beis with R' Paltiel 4 Menachem Av, 5774 



Page 70

4 lines from the end of the page – (line begins, “behoveh...”) For text, click: Here or see below.

The inner level is Torah and the souls of Israel. The external level is what is further revealed and makes the world.


Wednesday, July 30, 2014

“Truth in The Flatlands” p: 70

AyinBase / Ayin Beis with R' Paltiel 3 Menachem Av, 5774 



Page 70

About a third from the end of the page – (line begins, “beklipat nogah...”) For text, click: Here or see below.

We are saying that although the will and pleasure becomes contracted (not just quantitatively) and the Godly life in them is progressively hidden, yet here in this lowest world things still represent the Godly reality – and it is in the soul of man to relate to it and live to it...

We don't relate to the contraction, we relate to God Himself. We see through the contraction/tzimtzum...

You see physical stuff, but you sense what they represent. It is up to man to choose whether he wants to live with the physical or the spiritual.


Klipah is a shell. Like the shell of a nut or the peel of a fruit... Klipah nogah is a shell without life, but it has recognition that it contains life.


And there is an overall Godly reality beyond the klipah and the tzimtzum/contraction. And this is pnimi – the inner reality.

It is Israel, Torah and Mitzvoth that sustain the world.

The sages are called 'builders' because they are engaged in building the world.

This is a statement that the existence of the world is by virtue of the sages.

Their words make the world and the present...

And here's a brief discussion regarding trust...




Tuesday, July 29, 2014

“Real” p: 70

AyinBase / Ayin Beis with R' Paltiel 2 Menachem Av, 5774 



Page 70

At half way into the page – (line begins, “venimshach...”) For text, click: Here or see below.

There is the inner level that is rooted in the essence – Israel and Torah. This inner level brings about an internal conversation and He says, 'let there be a world'. This is already an external level. It is not the essence itself.

Yes, it is the simple ratzon (ratzon ha pashut), yet there is an element of 'what it represents'.

This external level devolves/'chains down' to this lowest world.


It stands for the richness of Godliness/Elokus.


The heavens and earth are real because they have a Creator. The Creator has defined himself in the world by two elements – Isreal & Torah.

Before the giving of the Torah the world had a shaky existence.

We stand on a finite world, yet it actually represents infinity...

When people thought the earth was flat, they lacked the feeling of being on solid ground... but actually the earth represents an inner source that has no end.

The entire spread from sublime infinity down to the lowest world is drawn in some distant way from Israel and Torah.




Monday, July 28, 2014

“Not Troubled” p: 70

AyinBase / Ayin Beis with R' Paltiel 1 Menachem Av, 5774 


Page 70

Above half way into the page – (line begins, “ach bechol...”) For text, click: Here or see below.

Oneg/pleasure and ratzon/will are the supreme faculties representing the life of the soul itself. Oneg is an inherent reality – you are even unaware of what you are 'taking pleasure in'. Will is different. It is more pro-active and involves more definition.

Note:  The video recording became corrupted, and so all that remains is this short section from the last few minutes of class...




Sunday, July 27, 2014

“Exposed Bricks” p: 70

AyinBase / Ayin Beis with R' Paltiel 29 Tammuz, 5774 


Page 70

about a third from top of the page – (line begins, “kuli...”) For text, click: Here or see below.

We have been looking at bechirah/choice. The identity of that which is chosen is by virtue of the choice! This is hard to grasp. He chooses to want His inner will (pnimiut ratzono).

This is different from the level of human choice.

If a father has a celebration for his son's wedding, he is engaged by the event. He cannot disengage from it. This is him. It is different above. What is the inner intent? That itself is a decision. He is not bound in any way. There was light and dark and He is above both of them. He chose light. He did not have to choose this.

To want that which is His inner will is also a decision.


He chose to show Himself as creator and to reveal Himself. Yes, He made the world. The world has no presence, but for the fact that He chooses it. He gives it a presence since He is there with it.


The Essence chooses to be present with the world and that 'makes the world a world'. This is like the host and the guest. If the host leaves the event is over. A dinner is a dinner only in the presence of the host.

This is what we mean that He chooses Israel and Torah. And in any inner reality there is what shows itself on the outside and also excess...


Friday, July 25, 2014

“Review” p: 70


AyinBase / Ayin Beis with R' Paltiel 27 Tammuz, 5774 



There are no regular notes and video from today's class, but a short audio review by David and Yehudah can be heard below...

Thursday, July 24, 2014

“Souls Identified” p: 70

AyinBase / Ayin Beis with R' Paltiel 26 Tammuz, 5774 



Page 70

9th line from the end of the page – (line begins, “shevah...”) For text, click: Here or see below.

We are explaining the principle of bechirah/choice.

It is a choice that is not based on identifiable value, but due to the choosers essential relationship to the subject of choice. This choice reflects how things are in the Source.

To get a feel for this the wedding celebration was described – it is seen to emanate from the essence of the father.


Although during the actual celebration a wide range of guest are included. But the core remains intact. That is the source. And after the festivities end it becomes manifest. The inner circle.

The king says to his close friend, 'let's rejoice, just you and I'.

The core is in the essence and not due to a sense of pride or accomplishment.

A son is not just beloved. But he represents the son way beyond the father's own presence.

The identity of the souls of Israel is in their bitul/self nulification. Bitul means that they relate... they are capable of accepting guidance, that is completely beyond their world...

They were conceived not in His will or pleasure, but in His essence. And from there on they were separated and purified, that only to them should be applied the element of essential pleasure (tynug ha-atzmi).

There was dark and light. And both represented Him. And the Medrash says, 'at that level I don't know which He prefers'. The point is that there is nothing compelling Him to choose one over the other. He chose light. Not based on any features.

He chooses what He should choose. And the choice is His inner will. And that is His choice.

Why does a person relate to his home so deeply? It is very significant to him. Beyond function it has a primal importance. So the home reflects his will/ratzon. Thus that there is an inner will in the home is because he is bound to it. He does not enjoy the home by choice, but because he is involved in it.

Above there is no element of Him being bound to something. Even wanting His own will is His choice! He needs nothing for His well being / comfort. And yet he so chooses, that this will be His will and to this He will tie Himself...

And what is this choice?

He chose Torah and Mitzvoth and the souls of Israel. All the nations are capable of goodness and kindness. The unique element of the Jews is 'we don't care how it reflects itself in the world, we will just do Your Torah'.

This is like being a guest at a meal and focussing on the host and not the food.

Essential Pleasure is identified in the souls of Israel. And they were chosen to identify the intent of the whole of creation – this is the level of choice.


“The Core Remains; Be With Me” p: 69 -70

AyinBase / Ayin Beis with R' Paltiel 26 Tammuz, 5774 



Page 69

2nd line from the end of the page – (line begins, “ubah...”) For text, click: Here or see below.


The selection of Israel was made on a level higher than 'function' or 'features'.


There is a distinction between his inner pleasure – the cause and the extended celebration.


When the active celebration ends only the core remains. And the distinction is seen clearly.

After class:  in this short audio recording Rabbi develops the concept of the real depth of each 'personality'...  (mentioned previously in the recording at the end of yesterday's class)









Wednesday, July 23, 2014

“Inner Celebration” p: 69

AyinBase / Ayin Beis with R' Paltiel 25 Tammuz, 5774 



Page 69

8th line from the end of the page – (line begins, “rotzeh...”) For text, click: Here or see below.

We are describing the way when one makes a celebration for his son's wedding – there is an essential joy/will. It is an inner element that is not identifiable externally. It is a joy that is inherent in his essence. This is the difference between the inner and outer elements.

You may even think that it is a self celebration of 'look what I accomplished'. But that is not what we are talking about. There is an inner, essential union between the father and son. This is not pride.

Avraham was told his sons would have abundance and also suffer bondage...


There is a depth and truth in us that is Godly and knows no time and space. This depth is manifest in a son. He is separate. They can have differences. But there is an inner union. The distinction is made on an inner level.


And this is a metaphor for the way the choice is above.

At the wedding celebration, the father wants all participants to enjoy the celebration.

There is an 'overflow' of celebration.

If you think of something that is essential, it is not due to any external arousal. That reality knows no bounds. So the whole world is rejoicing with him, but this is not the essence.

Yet there is a complete distinction between the inner oneg/pleasure with his inner circle, in contrast to the outer circle and the external level of pleasure, where there is the will that all should have delight.

So even during the 'all inclusive' celebration there remains a difference in how the father perceives participants – even at the height of the all inclusive celebration.

And this is a metaphor for the distinction all the way above at the source level. This is like the center of gravity – the whole object is held up, there is a center. Yes, there is a broader effect, yet there remains a center and inherent difference.

And here's a short audio clarifying something from yesterday's class:






Tuesday, July 22, 2014

“More to The Picture Than Meets the Eye” p: 69

AyinBase / Ayin Beis with R' Paltiel 24 Tammuz, 5774 



Page 69

Below the middle of the page – (line begins, “ha-inyan hu...”) For text, click: Here or see below.

The difference between, and the choice between the internal and the external level is based on the difference between the inner and external levels of tynug/pleasure.

This is hard for us to perceive, since we base our conscious actions on reasons. Even getting out of bed in the morning which you may think is a perfectly wholesome human action has an admixture of specific reasons/enticements such as, 'okay, time to go to class' or 'I need to get to work'...


Whereas in reality there is an inner motivation of: 'I want to participate in daylight' that is deeper than any specific activity.


I don't need a reason to live. I don't need a reason to participate in life. Even though life is active it is beyond reason. It is not active in contrast to inaction. Life is active.

So there is a choosing of the inner level. Not due to some kind of benefit, but because it is Him.

The souls of Israel and the Torah are the inner reality of the world.

A home consists of a physical structure. The inner reality of the home is the human element.

It is important to cleave to the inner reality of things. The external view is so prevalent. Yet we go with the inner reality that is not manifest. We live with the inner reality that God made.

Both the inner and external levels are necessary.

At every moment a person is 'much bigger than what meets the eye'.


Monday, July 21, 2014

Raising Children - The Nature of Education – Chinuch - 23 Tammuz - 21 July 2014

By way of introduction: we said that we must understand that when we educate, there is a basis for the action...

is what is taught to the child contrary to his nature? No! Absolutely not! You are in fact leading the child into his own world.

It is not training.

It is not education. Education is new information. Chinuch is different.

By contrast chinuch is built around different principles. It is like teaching someone how to drive – he has a feel for it! He's part of this reality. He just has to practice what he already knows.

The learner has to get into the car and practice. If the person had not seen a road or a car before he would not be able to relate.

There is human intelligence and reality preceding the chinuch.


The chinuch is the action of correlating the person and his sense of life with life in the world.

You can help someone to get accustomed to driving a car. But is that what keeps him on the road? Is his fear of an accident what keeps him there? No, he relates to the function and reality of the road. It is a human reality that reflects the human perception of the world.


And he doesn't first hear of the road when he gets behind the wheel. He has a recognition of the reality of the road. He knows the world is not a jungle and that it is a place of meaning and interconnection.

Children know how to ride bicycles. And each child knows that to ride he must not look straight down to the ground. You look ahead. The wheels touch the ground, but the movement is in the intended direction. It is a simple point that is illustrative of all aspects of human activity.

The Rebbe MAHARASH was a child and playing with others outside and they challenged each other to climb a high ladder. None could make it. But the MAHARASH climbed straight to the top. His father the Tzemach Tzedek, his father asked him how he did it. The boy responded, 'I didn't look back. I went straight up. I didn't look down.'

The other boys situated themselves on the earth. The Rebbe did not have that orientation. This is an intellectual sense. It is a soul sense of reality. It says, 'God made the world, and for this reason things are real'.

Principles of chinuch mean to bring the child along via the things he can relate to, beyond what he can grasp and understand.

Children have a profound sense of the reality of life.

He knows that a human being is in the world not just to survive. He knows the human being has a mission. And the whole world stands ready to help him accomplish his mission. An object like a 'table' is one of the things that help him with his mission.

When the child sits at a table it is natural to him. He senses he's here as a human presence, not just to feed himself.

He senses the apple is a created entity, and it is appropriate to make a blessing – he senses the reality. He begins to respect the elements of the world he encounters – everything is real.

And then every piece of information is part of a whole reality. This way whatever he is learns he is 'at home' and not 'at a loss'.

Proper chinuch sets a child on a happy path for life... and when he learns he feels that he is learning about his world and not 'put upon'.

This is the second phase of chinuch. The first phase is to maintain a respect for, and a cognizance, of the wisdom of the child.

So when a child makes a blessing on a piece of fruit, it is much more than training. He and the fruit acquire a different significance when the bracha/blessing is made.






“In Enemy Territory; Essential Dwelling” p: 69

AyinBase / Ayin Beis with R' Paltiel 23 Tammuz, 5774 



Page 69

At a third from the top of the page – (line begins, “ahtzmi...”) For text, click: Here or see below.

For a Jew his self identity is not himself, but the Godly truth. This is his sense of self... We start with truth, not with the statement of 'I am here'. You may ask how can i know without knowing myself first? And the answer is that it is a soul knowledge that is not 'world based'.


The Torah gives us a way of life that lifts us above the world.


Sunday, July 20, 2014

“Possession” p: 69

AyinBase / Ayin Beis with R' Paltiel 22 Tammuz, 5774 



Page 69

At 7 lines from the top of the page – (line begins, “pnimit...”) For text, click: Here or see below.

You should know that you have a sense (hargsha) of the truth. This is not understood and cannot be understood. It is due to the fact that you have been given a soul. Chochmah is the Godly truth of a worldly phenomenon.

In the world we have light. It is not a physical phenomenon. It has a purity. We experience sight without involvement. This is not worldly and it indicates it is a Godly creation. God gives the world a presence.

We sense in chochmah/wisdom for which there is no tangible element.

We sense for example that there is truth to the ownership of property. Where is this validated in the physical world? It is an inner Godly truth.


We have been discussing choice/bechirah.

We say He choses not due to His attachment. He is not compelled. It is a choosing by choice. That's why before blowing the shofar on Rosh Hashanah we say, 'he will choose for us our inheritance.

This is because at that time of year all of existence reverts to its source... There is no procedural element... and He makes the new choice.

Just as a king is remote from his nation. And he relates to his nation by command. He chooses to relate.

We are dealing with the Godly presence and non presence. He chooses to be present.

We are learning this since the Rebbe is teaching us. With our pea brains alone we would not reach into these matters.


Job was tested. He was brought to the lowest ebb. The Gemara has him say, 'perhaps a strong wind came and rearranged the letters of my name so you mistook me for an enemy' and God responded, 'the snowflakes don't collide and I keep track of each of them, so you think your name is confusing to Me?!'

If we think of God as a presence, then we may ask, 'how can He be everywhere and attend to each snowflake?'

We cannot understand this, but He is above metziut/presence, and He can certainly attend to each snowflake and grain of sand. This is how we relate to God. There are no worldly parameters in understanding Him. He's omnipresent, since He is not limited by presence.

And the soul had no negativity. It says what it is. This is like the sound of the shofar. The soul is not precarious. It is based on a fundamental reality.

And here's a poem written and read by Yitzchok Bloom....