Sunday, August 31, 2014

“He's Right There; Being, Not Doing” p: 72(5)

AyinBase / Ayin Beis with R' Paltiel 5 Elul, 5774 



Page 72(5)

At the second section of the page (line begins, “ve-hinay...”) For text, click: Here or see below.

We have looked at how the element of tzelem is a principle of service... it is the relating directly to Godliness, not via the faculties and emotions.

This is seen in the principle of tephilah/prayer. We said prayer needs to preceed learning Torah. This means he comes close to Godliness and then he learns Torah from this perspective.

Torah does speak about the world and give directives in the world, but it does this in a Godly way, not from a worldly perspective. It is a the Godly form/tzelem in the world.

God validates Torah. The King is right there. The entire existence of the world is redefined in this context.


This is seen in the example of the 'host and guest'. The whole meal is representative of the presence of the host. Without him you have nothing...


So too with the world. The world is real because of the King.

Worldly logic is, 'there's a presence. So where did it come from?'

But Avraham did not ask this. He asked, 'where is the master of the world?' Why? Because the 'where did it come from?' is based on an insignificant world.

(click to hear poem written and read by Yitzchak Bloom, regarding Abraham's quest..)

Avraham sees the living world and looks for the Creator. This is a completely different approach.

Essence gives existence to the world, but not as a separate entity. He gives it as representative of Himself. It is infinity. It is not world. It is He Himself in a worldy form – this is tzelem.

Our function is to make God manifest in the world. Not to accurately reflect the Godly command.

The sun brings itself not light. Light to the sun is like darkness to us. The world does not 'produce' darkness.



Friday, August 29, 2014

“Heart Arousal” p: 72(5)

AyinBase / Ayin Beis with R' Paltiel 3 Elul, 5774 



Page 72(5)

At 4th lines from end of the top section of the page (line begins, “meod-chah...”) For text, click: Here or see below.

The first step is prayer/connection/tephilah. Then the Godliness of Torah can be downloaded into the world.


A desire of the heart is aroused. It is not formulated as a result of sechel/mind, which is the normal process...


This is beyond mind/sechel. This is essence. This is arousal of the heart. Essence of the life of man. And he has a strong yearning to connect to essence. And this connection is by means of Torah.

Torah is a representation of essence in the world.





Thursday, August 28, 2014

“Beyond Smart” p: 72(5)

AyinBase / Ayin Beis with R' Paltiel 2 Elul, 5774 



Page 72(5)

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

The full development of all the faculties is based on the tzelem – the essence of the soul.

The reason for this is that the full development has to come from the very source of the wisdom, not from the wisdom/chochmah per se, no matter how profound it is.

This is like seeing the face of the one who is teaching. This way you get the clarity of the material/sechel itself, in contrast to how you see it.

Note well: when God made the first man, he blew life into his nostrils. And he was called a 'living soul'. And in contrast to other living beings he has daas/דעת. What is the basis of the difference? He sees the world beyond 'how it affects him'. He doesn't find out 'by experience'. His mind defines it.


You get to the principle truth by your own principle truth. This is the tzelem.

Torah defines the world. The world doesn't define Torah. And the way Torah rules is the way the world is...

This is because it comes from the essence of Godliness.

Real sechel/mind is that which is beyond proof. It is what originates in the soul. And to get that one needs to relate to the Living Source...

In spite of the water cycle, rain is a life giving element that God sends to provide life for the earth.

The more you think about the world the more you see the Godly presence everywhere. He conceals himself, but He is everywhere.

If one says, 'there's nothing for me but Torah, then he won't even have Torah'. Why not? Because without prayer he forgets God while he is engaged in Torah. He starts taking Torah with his mind, rather than from 'The Living Source'. And thus he won't get whats focused on the principle.

The learning is after tephilah/prayer. Prayer means connecting. The human being's connection to the world is different from that of any other creature. The prayer is the focus on the knowledge of the world from the daas perspective, not from the experience perspective.


“Day & Night” p: 72(5)

AyinBase / Ayin Beis with R' Paltiel 2 Elul, 5774 



Page 72(5)

At 4 lines from the top of the page (line begins, “hashmuah...”) For text, click: Here or see below.

We are looking at a principle that is obstructed by a worldly view. We are saying, 'Torah is something that is rooted in the essence of Godliness, contrary to how it appears... that Torah is a guide to living in the world and controling one's impulses...'


Torah represents its source, which is essence, and by means of Torah that essence is drawn down into the world, till you start to live in Godliness, and not on worldly terms...


The blessing we say before learning is what identifies the source of Torah. It is saying that Torah represents to me the essence of Godliness.





Wednesday, August 27, 2014

“See My Face; Know My Name” p: 72(4)

AyinBase / Ayin Beis with R' Paltiel 1Elul, 5774 


Page 72(4)

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

Torah comes from Essence. Essence does not need Torah to guide it. Torah comes from there. The Giver of the Torah is what gives the wisdom of Torah reality.



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Tuesday, August 26, 2014

“Soul Essence” p: 72(4)

AyinBase / Ayin Beis with R' Paltiel 30 Menachem Av, 5774 



Page 72(4)

At just below the middle of the page (line begins, “vezehu...”) For text, click: Here or see below.

The quality of the soul that allows it to stay in the body and fulfill its mission is the essence, no any of its faculties.

The essence cannot be defined in quantitative terms.

This is the meaning of the verse, 'man is walking due to his tzelem/form'.


The body acknowledges the tzelem and fully submits.



Sechel/mind has a certain structure. And through this structure there can be transmission. And if the structure depends only on itself and it alone gives the sechel reality, then you don't have the essence of the sechel/topic.




Monday, August 25, 2014

“He Shows Me” p: 72(4)

AyinBase / Ayin Beis with R' Paltiel 29 Menachem Av, 5774 



Page 72(4)

At about middle of the page (line begins, “hashuv...”) For text, click: Here or see below.

This principle of 'run and return' are part of a broader context of 'form and material'. The form is given supremacy over the material'.

Here you can see a contrast between the Torah view and the world view. The Torah presents a completely different reality.

The world says, 'the human being identifies his presence and all the stuff around him and he comes to know it by his discovery...' This misses the truth that, 'all that exists is brought into existence, and the fact that we know about it is because it is being shown to us.' This is the Torah view.


Nothing in the world, 'just happens to be'. The world is a creation.


The initiator goes along with the entire process.

We say, 'Okay God you made me, now I want to be associated with You. If you don't give me mitzvoth/channels of connection then I don't have the real thing... without that I won't have anything...'

And this is a direct connection to Him.


Sunday, August 24, 2014

“Higher Than Soul Experience” p: 72(4)

AyinBase / Ayin Beis with R' Paltiel 29 Menachem Av, 5774 



Page 72(4)

at about 12th line from top of the page (line begins, “ratzu...”) For text, click: Here or see below.

We are talking about the principle of the supremacy of the form over the material. It entails overpowering the material – hisgabrut hatzurah al hachomer.

Usually this refers to the refining of the body.

But here we are talking on the soul level. The soul has a chomer/materiality. And this is the run towards Godliness...!  Why is it chomer? – Because it is its desire.

The tzurah/form is that the soul stays put and remains with the body.  And this is the opposite of the soul's strong desire to expire into Godliness...


And this is a deeper truth and reality than the soul's own experience.


And this is the return. The return to life in a body. And this is harder than the 'run' towards Godliness...

In that state of ecstasy and delight it is harder to return to the body than to continue to go towards Him. And the 'return' is going back to the world and from there recognizing Godliness...

Both movements, both 'ratzu/run' and 'shuv/return' are soul movements... the soul decides where it wants to go.

God is beyond 'coming into being'. The soul is 'brought into being'. When the soul ascends it gets to a wonderous understanding and a great pleasure... a delight of Godliness itself.... beyond anything created. And from here it 'gets off the wagon' and returns to earth, because she realizes there is a Godly will that is beyond this delight.





Friday, August 22, 2014

“Where Is The Ark?” p: 72(4)

AyinBase / Ayin Beis with R' Paltiel 26 Menachem Av, 5774 



Page 72(4)

at about 12th line from top of the page (line begins, “ratzu...”) For text, click: Here or see below.

We are talking about the principle of the supremacy of the form over the material. It entails overpowering the material – hisgabrut hatzurah al hachomer.

Usually this refers to the refining of the body.


Then there is the process from the neshamah/soul perspective. The soul is the 'form' – it is not material.


So how does it pertain to the soul itself? The answer is that the soul experiences wondrous beyond worldly comprehension in Godliness. And in that pure state, the soul has a powerful pleasure. And despite this ecstasy it stays connected to the body. And this staying connected is the hisgabrut/domination of the form over the material on the soul level.

The soul has to nullify itself, before God's will to return to the body and the natural soul...

And this bitul/nullification allows it to return to being in the body. And this bitul is from the essence of the soul.



Thursday, August 21, 2014

“Soul Alone” p: 72(4)

AyinBase / Ayin Beis with R' Paltiel 25 Menachem Av, 5774 



Page 72(4)

5th line from top of the page (line begins, “ha-hitchabrut...”) For text, click: Here or see below.

In the spiritual work there is also the joining of soul and body. It is that the soul becomes primary in the body... it is not merely understanding the message with body parameters, but in a purely spiritual fashion.

This can only be accomplished by the essence of the soul...

There are two aspects. From the body's perspective it goes through a nullification and becomes sensitive to the soul alone.


The soul unifies with the body and stays in the body, despite the fact that the soul is going through a profound cleaving to Godliness, yet it does not let go of the body.

A person, 'wants to live' and each thing, 'wants to continue to be what it is'. This is not for any gain, but rather because his sense of Godliness is through what he is. This wanting to live, is wanting to be with God.

The love of delights is the love inherent in Godliness. And the 'wanting to live' is a little taste of this 'love of delights' – ahavah be tynugim.

And this would seem to be a complete departure from the body. But the soul does not fully leave and continues its contact...

To follow this discussion, it is demanded of us to see that the soul has faculties, but that if the joining with the body were based on these faculties, then having an experience of this kind of pleasure/ecstasy would result in a departure of the soul from the body.

We tend to see sechel/mind the way the body sees it – the external level – the structure. But the true spirit of sechel is the light flowing from a living soul...!



“Look Who's Here” p: 72(4)

AyinBase / Ayin Beis with R' Paltiel 25 Menachem Av, 5774 



Page 72(4)

Top of the page (line begins, “ha-hitchabrut...”) For text, click: Here or see below.

When the world was first created there was darkness over the world. That is to say, that for physicality per se there is no inherent light... but then it is ordered and light imbued into it. From physicality itself there is no demand for life and significance.

Then comes light – and it shows itself to be more real than darkness...


You need feet to walk. But you don't start walking because you have feet. You walk due to a higher significance, not to exercise your feet.


And this is possible only due to the essence of the soul... this is the soul that is 'blown' into you. And it says not, 'look what I can do', but rather, 'look who I am'.

Everyone knows that human life is the most valuable. The human being has an essence, beyond world. If you lose sight of this, you lose sight of the value of the world.

Only the essence of the soul has the ability to affect the nullification of the body, so that it will be a vessel for the light of the soul.



Wednesday, August 20, 2014

“Soul Walking; Quietude” p: 72(3 - 4)

AyinBase / Ayin Beis with R' Paltiel 24 Menachem Av, 5774 



Page 72(3)

Towards the end of the page (line begins, “ve-inyan...”) For text, click: Here or see below.

The form guides the material. This is like the way the soul guides the body. And the whole function of the body is to received the form/soul...


The point of the body is to be a receptacle for the message/form of the soul.


The body is physical and relates to physical situations. The soul does not have those limitations at all. The soul is 'where it wants to be'. The soul perceives the entire existence at once. The body by contrast functions within worldly parameters.

The body only relates to the activity of walking, but does not sense the purpose of where it is going. The spirit of what we are doing actually enlightens the activity. Spirit enlivens.






Tuesday, August 19, 2014

“Blown In” p: 72(3)

AyinBase / Ayin Beis with R' Paltiel 23 Menachem Av, 5774 


Page 72(3)

At about a third from the end of the page (line begins, “makif de chaya...”) For text, click: Here or see below.

The soul was forced into man... that is to say that its presence is not due to its faculties, but that its essence is present. The soul was blown into man – into the body...

Levels of the soul remain in the 'surrounding reality' – makif – these are chaya and yechidah. These levels cause an expansive growth of the sechel/mind and middot/emotions. Success in learning is based on these levels.

The level of chaya brings life to everything.

The soul and the human being is not here to partake of the world. He is here to transform it...

Chaya provides vitality beyond functions and faculty. Beyond understanding, it provides great vitality and a grand pleasure in every thing/topic. This is from a different source than 'world'.

Marriage is a Godly invention. Human beings would never invent it. It is outside of the worldly parameters. The Greek philosophers, conceived of women in their own society and children under common ownership... Marriage is an institution rooted above world.


The reality that sechel/mind alludes to is based on the oneg/pleasure.


For the essence of the soul, all things have to be, 'beyond perfect'. It relates to wholeness. And the soul wants the body to sense the way it sees things...

And the soul does not overwhelm the body. It elevates it...


The joining of the soul and body, is similar to the way the form guides the material...