“Truth Camouflaged” p:59

Ayin Base / Ayin Beis with R' Paltiel 

Wednesday 30 Nissan, 5774

Page 59

At the 8^th line of page – (line begins: "le-achar...”) For text, click: Here.

Talking of service; there is service with the Godly soul and with the animal soul.

The service and giving of the soul (mesirat nefesh), is to bring about the revelation of Godliness, because world and Godliness are very very distant. It takes service/work to recognize the Godly element in the world and to live by it.

If you incorporate Godliness in your life this would constitute mesirat nefesh (giving over of the soul).

The prohibition against theft has both a worldly and a Godly element. You can say the prohibition against theft is a practical arrangement – this strips it of any element of 'principle' and there is no Godly element... till one can say, 'for me it's okay so long as I don't get caught'.

For it to be 'not okay' you need the element of Godly truth. If someone's property is his own gain then there is no principle, but if I recognize true ownership, that God made man and gave him the right to own property, then it has a real basis and I have to ignore my own 'interests'.

So in every element of Torah and Mitzvoth there is immediately an element of mesirat nefesh, since it goes against your benefit from the worldly perspective...

we are explaining 'God is one' - we are saying the presence of the existence of the world has not affected His perfect unity.

“Body & Soul; Vessels & Light” p:58 - 59

AyinBase / Ayin Beis with R' Paltiel 

Tuesday 29 Nissan, 5774

Page 58

At the lower paragraph of page – (line begins: "umi-atah...”) For text, click: Here.

Israel relates directly to essence. The angels relate to His name.

The Zohar seems to contradict this by saying that the angels praise Him and that Israel praises His name.

You want to go there, not for enhancement of yourself, but for the principle of being related to the Godly truth. There is no personal gain or enhancement.

The neshamah/soul wants the truth for its own sake. And it a Godly gift that there is a soul that relates to this. Even the animal soul can relate to 'truth because it is the truth' at its level.

So mesirat nefesh, is not just 'giving up the soul', but seeking of the higher level.

And there are 2 levels in 'giving up the soul'. One is the level of 'God is one' – there the infinite light is singular (even after the creation of the whole world) just as it was before the creation of the world. As it says, 'I God have not changed'. The Godly unity is unaffected by the creation of the world...

“Angels Hear” p:58

AyinBase / Ayin Beis with R' Paltiel 

Monday 28 Nissan, 5774

Page 58

At 15th lines from the top of page – (line begins: "heinu...”) For text, click: Here.

The fact of the Essence – this is what the people Israel bring into the world.

The souls of Israel have a special sense of reality. This is why at mount Sinai they could say, 'we will do and we will understand'.

Angels draw from the level of 'Your name is holy'. So souls of Israel draw from the level of, 'You are holy'.

“Beyond Concealed and Revealed” p 58

AyinBase / Ayin Beis with R' Paltiel 

Sunday 27 Nissan, 5774

Page 58

At 9th lines from the top of page – (line begins: "bo...”) For text, click: Here.

We are looking at 'concealed' and 'revealed'. The concealed/helem element is not hidden by a curtain, but that which it represents is beyond identification.

From this concealment comes revelation. Concealment is different from 'darkness'. Choshech/darkness, means there is nothing there. Concealment, means something is there, that is beyond identification.

So these elements of revelation and concealment are relevant only in the realm of ohr/light. Light is a representation of the essence.

Light represents the presence of the essence, not the way the essence is unto itself...

This is like the way a person's presence is found everywhere in his own home...

The First Being affects you not by His presence, but by His truth.

This is not a new topic to us... we have the classic example of a host and his guest. The host caters to his guest. He shows his hospitality by serving dinner. But the real relationship is not the service, nor the dinner. It is the presence of the host himself. How does he give his presence to the guest? There is no means. He gives him essence. The dinner is just a poor representation of this essence.

This is the principle of the essence. It cannot be translated by any kind of intermediary. The dinner is just a means to relate to the host, but the host is above this.

The human being is a true presence, and a metaphor for the real truth. He gets it from the Creator. The Creator gives him the right to be and to own the world. Without that he would be an intruder, having to protect his turf...

The highest root is the aspect Infinite Essence (atzmus ein sof), who is entirely holy and separate (kodesh umuvdal). There is that which is Not Knowable – beyond knowledge and that is the source of everything...

“Before You Realized You Were Naked” p:58

AyinBase / Ayin Beis with R' Paltiel 

Friday 25 Nissan, 5774

Page 58

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

The principle of helem and gilui (concealment and revelation) can be identified all the way back in the infinite light before the contraction (ohr ein sof lifnei hatzimzum).

And the difference between revelation and concealment is only relevant on the level of ohr/light.

At the level of the essence of infinity (be-etzem ein sof) it is incorrect to refer to the distinction between revealed and concealed...

The human being is a Godly presence in the world. He is not a worldly presence. He eats to live, not because he is hungry. He has sechel/mind. He identifies with the intangible element of his existence, rather than the purely physical.

This identification with the intangible is not based on meditation or intellectual work – it is what the human being is at essence. This is what gives him a real presence. It is beyond light/ohr, beyond the distinction between yes and no...

“More Real Than Touch” p:58

AyinBase / Ayin Beis with R' Paltiel 

Thursday 24 Nissan, 5774

Page 58

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

We are explaining the principle of helem and gilui (hidden and concealed). The revealed level is in the simplest sense 'an action'. And in our world an action appears to be a reaction to a circumstance. It looks like necessity is the mother of invention.

But we say differently. We say there is an hidden level that precedes the action and the circumstance.

In absolute reality in the hidden level is the concept of gilui/revelation.

The table is a representation of the essence of the person on a practical level.

Matter is indestructible – this is indicative of the way the world and physicality is rooted in the the truth of His presence.

“Hidden Unto Itself; into Revelation” p:58

AyinBase / Ayin Beis with R' Paltiel  

11 Nissan, 5774

Page 58

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

We are saying that in the light that precedes the contraction there are 2 levels. A lower level where it entered into His will to emanate worlds. And then there is a higher level that is 'unto itself'.

And these 2 levels constitute the origin for the later levels of 'surrounding all worlds' and 'filling all worlds'.

So it can be said the light that is before the contraction also comprise the 2 levels of helem/hidden and gilui/revelation.

Think of a human being – he is a real Godly creation (not just reactive to circumstances). And he has these levels. The man as he is unto himself, already possesses the principle of a home. And then there is the human being at the level prior to the identificaton of the phenomenon of a home.

In Him, Himself (be-atzmut ein sof) [as opposed to the level of light/ohr] there is no relation to the distinction between revealed and concealed. He is beyond presence and absence and does not originate anywhere, and thus there is no inherent content...

“Above All” p:58

AyinBase / Ayin Beis with R' Paltiel 

ThursdayNight 10 Nissan, 5774

Page 58

At 2 lines from the end of page – (line begins: "shekolel...”) For text, click: Here.

Compare a wealthy person to a king. The Torah king must not increase his treasure beyond the needs of government.

About the wealthy man we say 'he has a lot'. He may have everything that he wants. But we don't say, 'he has everything'.

We are looking at the term, 'surrounding all worlds'. And getting some understanding on 'all' as it applies here.

What is the inference in the word 'all'? It alludes to the 'infinite light that precedes the contraction'.

Contrast 'a lot' with 'all'. Compare a king and a wealthy man. A wealthy man has a lot, but only a king has everything. What is the possession of the king? He doesn't have possessions, and Torah does not allow him to accumulate more than he has. Yet we say he has 'all'. He supports the nation. He has unlimited presence. The king's presence is not based on his possessions.

And there's a level above that. A level before 'arousal of will' and this is called 'sovev kol almin' – surrounding all worlds.

Infinity in the finite is the miracle. No human being really dies. Even in the limited perspective we carry the names of our ancestors and teachers. A human being is not the limited body. It is what he stands for and this is unlimited. We learn chassidus and it brings out a soul response that is a song/niggun – a straight flow – that's what life is.

Its almost 20 yrs since Gimmel Tammuz. And its like it never happened. The reality is with us in every respect.   

After Class #2 - "Already Delivered" - 11 Nissn 

“You Make My Questions Disappear” p:57-58

AyinBase / Ayin Beis with R' Paltiel 

Thursday 10 Nissan, 5774

Page 57

At 2 lines from the end of page – (line begins: "shekolel...”) For text, click: Here.

Sovev and makif means that which was from a higher level. It surrounds that which is revealed.

The significance: the revelation is a very finite message. Thus it is in constant need of substantiation. This substantiation might be construed as the basis for that revelation. But if that happens it lacks all significance. But, yes, there is reality in the finite revelation. This can only be grasped if it is realized that there is a makif that is providing for the revealed level.

When you ask, 'where did this come from?' and then 'where did God come from?' - but if you ask this of you don't grasp the subject. At the infinite level the question dissipates. Makif/surrounding level, does not get created.

'Makif' alludes to 'reality itself'. If gives reality to the inner/created levels.

We are saying there is infinite light before the contraction/tzimzum. This light already possessed the what would becomes the creation, which was to follow.

All the activities of the chocham/sage reflect his reality – the way he walks, talks, eats, etc... this is demonstrating that the specific revealed levels are reflective of the light that precedes the contraction.

All that exists does not stand on the basis of its functionality. It it the infinity (ohr ein sof) that gives it reality.

“Don't Be a Fool” p:57

AyinBase / Ayin Beis with R' Paltiel 

Wednesday 9 Nissan, 5774

Page 57

At 4 lines from the end of page – (line begins: "kol...”) For text, click: Here.

We talk about the cup on the table. What we observe and what sechel/mind relates to is not the tangible and coarse presence of the world. Sechel/mind relates to the will of the world – that the world is alive and wants to be.

If a robot put a cup on the table it would be incorrect to say 'the robot put it down', all you can say is the cup 'landed up over here'. A robotic action is not an action. A robot acts by a program.

The light that precedes the contraction is what give all of creation a sense of real presence.

In the process of creation and creation itself, each thing has an explanation for why it is here. And each explanation needs further explanation. And we go to the top and say God created the world. And we ask, 'why did He do it?' and we go higher till the 'buck stops' at ohr ein sof she lifnah hatzimzum (the infinite light that precedes the contraction). There, no question exists because it it is not a functioning presence.

“Home” p:57

AyinBase / Ayin Beis with R' Paltiel 

Tuesday 8 Nissan, 5774

Page 57

At about 10 lines from the end of page – (line begins: "machshavah...”) For text, click: Here.

In everything there are two concurrent principles – the general and the specific; the surrounding and the internal.

There is an initial line of light that creates the world.

It comes from the light that precedes the creation of the world – the surrounding light. The surrounding light that provides the possibility for world... a hidden realm that internally has the principles that will eventually become revealed...

Every human being has a general will that precedes any specific project or action. And the word is not a neutral uninterested presence. As you walk the earth cares about your thoughts... the earth has a certain meaning and is calling for a certain quality... the world is presenting itself and has the will to be, based on His will. Every tree wants to grow. It wants to grow on the earth. There is an overall will and everything is a participant in this will.

The tree is wanting to participate in the overall vitatality in the world.

Everything wants to live (not to be). Everything has a will, that is representative of a Godly will. In everything there is a Godly truth. A fruit wants to be what God made it, not to survive.

“Intellectual Honesty” p:57

AyinBase / Ayin Beis with R' Paltiel 

Monday 7 Nissan, 5774

Page 57

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

Intellectual honesty, is to allow the human intellect tell you about reality.

~

“Objective Thinking” p:57

AyinBase / Ayin Beis with R' Paltiel 

Sunday 6 Nissan, 5774

Page 57

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

In 'will' there is no reasoning. It has the reality itself. At the lower level sechel/mind justifies the view of ratzon/will.

The sechel is subservient to the 'will' and not to the world. It justifies the presence of things not based on a worldly explanation, but rather on the basis of a higher reality. This is a very important point to keep in mind, since the secular view is that everything is based on worldliness.

Chochmah realizes there is more to the picture than meets the eye.

Inside the text: when a person does something, there needs to first be an arousal of the will, for this thing to be done...

This arousal is different from the initial will, which is based on life itself and not involved with any specific interest.

Then the arousal of the will comes into sechel/mind where a logical imperative is found... and then it comes into the emotions of the heart... till it reaches the level of actual performance.

The fact that a human being can own anything is due to the fact that the world was created for the human being. God gave the world to the human being. Ownership is not base on external parameters. There is true ownership granted by the Creator himself. Humans represent the creator and have the power to own a piece of land...

When you build a house and put up 4 walls... it is not the walls that keep others out and define ownership... The walls have a positive role: they are there just to identify your ownership and define the space and allow for all the furnishings...

The real inspiration for any deed is the 'will'. Once you lose track of the inner will the deed begins to get off track...

“Reality is Spiritual; Choose Life!” p:57

AyinBase / Ayin Beis with R' Paltiel 

Friday 4 Nissan, 5774

Page 57

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

Ratzon/will provides the background for reality.

In the contemporary world 'will' is capricious. But this is not the will/ratzon of which we talk. We are talking of 'will' being a Godly reality.

The statement that 'everything wants to survive' is devoid of any meaning... the truth is things want to be in the world because this is Godly reality.

For us ratzon may mean, 'I want' due to personal reasons... but here ratzon means the truth and relating to reality.

“Soul Salesman” p:57

AyinBase / Ayin Beis with R' Paltiel 

ThursdayNight 3 Nissan, 5774

Page 57

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

World knows nothing of Godliness. And the soul knows nothing but Godliness. And the sechel/mind joins the two. By means of sechel the soul guides the world and the body.

Sechel/mind compels by identifying the correct meaning of everything.

At the higher level of ratzon/will there are no separate items to identify and compel. Ratzon cannot relate to the world practically.

The correct identification is at the level of ratzon. The novelty is that all these things are created.

Ratzon is the real vitality of the soul. A human being is not a slave to the world. He brings a new light to the world. The world does not tell him who he is. And how does he do this? He was given the task by the Creator to bring true meaning into the world...

Ratzon translates on the 'soul in the body' level as the realization, when looking at the world and identifying its mission as saying, 'oh, that's why I came here!'

The soul wants to work in the world, not for the sake of worldliness but for the sake of revealing Godliness that it, itself did not have before...