“Stairway to Heaven” p:72(13)

AyinBase / Ayin Beis with R' Paltiel 7 Cheshvan 5775 

Page 72(13)

At top of the page – (line begins: 'legubay...') For text, click: Here.

Light creates the world. But as we know light it is an intangible presence. We think of light as revealing existing objects. But objects are not based on their physical existence. A table has a presence not due to its 4 legs and a board, but due to the human spirit – this is what holds it up.

So too, a human being. What holds him up? It is his spirit – his chochmah that holds him up. That is the strength behind everything else...!

we must realize that the life is the real thing that everything represents. The life element is the human being – not his bodily structure.

So if life is a spiritual reality, how does it relate to the physical world? There is no physical world – it is a creation – God gives it a reality.

You get up and walk because you want to. This is the Godly spirit. You base your life on meaning, not on feeling. If you base your life on feeling, you collapse into nothing...

Chochmah is a specific light, and kav is the basis of worlds in general.

The kav is the Godly light – the Godly presence... it is the force that creates everything in the world.

The kav remains connected above to ohr ein sof, and thus retains a quality that precedes the tzimzum...

“Real Presence” p:72(12)

AyinBase / Ayin Beis with R' Paltiel 6 Cheshvan 5775 

Page 72(12)

At about lower quarter of the page – (line begins: 'kulo klo chashiv...') For text, click: Here.

The chochmah has the sense of 'there's nothing, but You'.

Essence is the real thing (emitit ha-yesh). We have noted that physical matter cannot be destroyed. There's a truth to things. Essence is the truth of this. Physicality is rooted in essence. It has a quality of truth, of real presence.

And so in contrast He is the true 'something'. He gives the reality to physicality. And this means that anything less than truth is a non-entity.

This is like the difference between a king and everyone else...

With bitul/humility you see from the viewpoint of the One showing you and not from your own perspective.

The effect of the sense that 'compared to you, all is considered as nothing', is that our people are able to say, 'we will do, and we will understand', at Mount Sinai.

We are able to know that there is only one truth. Truth that is there not due to our knowledge of it, but due to its own truth. This is due to the cleaving – the way chochmah cleaves to truth.

“Nothing Compares to You” p:72(12)

AyinBase / Ayin Beis with R' Paltiel 6 Cheshvan 5775 

Page 72(12)

At about lower quarter of the page – (line begins: 'kulo klo chashiv...') For text, click: Here.

You may think chochmah 'imagines' the truth. This is where the cleaving comes in. Chochmah is unified with the source, and does not say, 'look at my wisdom, look at what I know of the source...' Chochmah refuses to acknowledge its own presence. It has what the source gives it. It thus has the truth as given, and not as projected...

In this world it is not sensed how 'there is nothing but You', although that is the truth of the matter. A lower level can be sensed – it is the level of: 'nothing compares to you'.

The meaning of this distinction is that in this world there are discrete entities, that have the element of 'separation'.

Only in the 'world to come' – that is the Garden of Eden – will the light shine. There will be a revelation of the world of Atzilus, where the light is cleaving to its source.

In the Garden there is the real light itself – not light relative to other things. That's why there it is sensed/known, 'there is none, but You!'

“The Real Thing” p:72(12)

AyinBase / Ayin Beis with R' Paltiel 5 Cheshvan 5775 

Page 72(12)

At about lower third of the page – (line begins: 'hu levado...') For text, click: Here.

We are looking at how chochmah/wisdom which is a functional faculty, can sense internally the absolute truth that 'there is only He and nothing else!' How does it do it? How does it relate to the pure truth as it is?

It is due to the cleaving to its source.

Chochmah has this nature.

Cleaving to its source, means that its own self identity is the same as knowing the source.

As a result of this, the chochmah senses how the Essence is the real thing!

And it knows it the same way essence itself knows it.

If you take think from you own perspective exclusively, you don't have the real thing. You miss the whole point.

The wise man says, 'I choose the king'. The people ask for a decree from the king, so that they will be real. This is the transmission of the reality of the king to his people. The people reflect him – they are not an entity unto themselves.

And this is chochmah. It senses that everything you sense from outside has not truth. It senses that the truth is exclusively from the essence.

And that no thing can represent this truth.

Chochmah/wisdom can relate directly to the host. This is like sight.

And this is why we say in our prayers, 'none compares to You'. In this world we don't sense how there is 'none but You'. But we can sense in this world how 'none compares to You'.

“Based on Nothing” p:72(12)

AyinBase / Ayin Beis with R' Paltiel 4 Cheshvan 5775 

Page 72(12)  (See Bonus Video below notes)

At about the middle of the page – (line begins: 'hu bechinat...') For text, click: Here.

We have been saying that the light of chochmah already has a form.

The essence of Godliness has no form and no light – nothing representing it. But then there is the decision to make the light. Chochmah relates to the nothing of this light.

Jews are also human beings that eat, sleep, argue and fight etc...! But their personal identity is not based on their personal presence. They say, 'I am based on the fact that God says I am here – so I'm here - that's it!' His doing gives me a real presence. This is how we started in the wilderness when we said, 'our deed is based in Your statement' (na-aseh ve nishmah). This is how I get out of bed – I acknowledge You – I submit, not because I understand. My day is based in the nothing, not my 'somethingness'...!

Due to the cleaving to source the chochmah/wisdom has the quality of ein/nothingness. It is completely based on the source even after it exists.

Its primary orientation is not, 'what am I?' but rather, 'where do I come from?'

Chochmah/wisdom is not, 'what you know...' but the fact that, 'the truth exists...'

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See below a bonus video - R' Ginsburgh at Golan's house this past motzei Shabbat... 
מלוה מלכה - א' חשון 

“In His Source” p:72(12)

AyinBase / Ayin Beis with R' Paltiel 3 Cheshvan 5775 

Page 72(12)

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

We have looked at how can there be such a term as 'adam kadmon' – adam – man is a creation, and kadmon is original...? the answer is that there is a cleaving to the source. It relates to the kadmon/initiating element and thus qualifies to be called kadmon – original...

Daylight is created, not by day, but by the sun... Sun is the essence of light. I the sun the possibility of darkness does not exist.

The light of day, is not functional, but revealing an essence...

So too the adam, by being connected to his source, can be kadmon/original. His sense of his own self is how he is in his source.

We say 'faith' is the basis of human thought, life and activitiy... but it seem fleeting and elusive...? yes, I don't have a grasp of it, but what do I sense? I sense reality beyond creation. And this comes in the form of faith, because it cannot be known. But it is an undeniable and unquestionable reality – that is what faith/emunah brings.

“Always Connected; On Fire” p:72(12)

AyinBase / Ayin Beis with R' Paltiel 2 Cheshvan 5775 

Page 72(12)

At 4 lines from the top of the page – (line begins: 'aliya...') For text, click: Here.

We are looking at how light stays connected to its source. And this is the difference between 'vessels' and 'light'.

Light is in a constant state of cleaving to its source.

Why does it want to rise upwards? The Originator is the source of reality. Things are initiated from this Source, and the light senses, that's where its own truth is...

There are 4 elements. Earth, water, wind and fire. These correspond to the inanimate, plant, animal and speaking kingdoms in that order. The human being (the one that speaks/medaber) corresponds to fire.

Man stands up on his two feet. This means that he is held up by his spirit. That is his state of being, even if it is more demanding... His connection to the earth is minimal. He does not depend on it. He is constantly representing soul/neshamah, and not body. This is like fire that is connected to its source.

“It's Called Kindness” p:72(11)

AyinBase / Ayin Beis with R' Paltiel 29 Tishrei 5775 

Page 72(11)

At 2 lines from the end of the page – (line begins: 'sha-ary...') For text, click: Here.

The nature of rising upwards is in the light and not in the vessel.

Everything comes from the Source, so why does the vessel not have the nature to return? The vessel does not sense its source although that is where it came from. The light does sense its source.

“Constant Light; Table of Bread” p:72(11)

AyinBase / Ayin Beis with R' Paltiel 29 Tishrei 5775

 Page 72(11)

At 3 lines from the end of the page – (line begins: 'la-asot...') For text, click: Here.

We are saying that light gives us a better understanding of the 'original thought' or 'original man'. Light continues to represent its source.

Fire does not mix with the other elements.

Just to live like a human being requires discipline. This is to say, 'I want to conform to what my Creator intended for me'. The 'self respect' one has is not about himself, but about living up to what is intended.

“Constant Rise” p:72(11)

AyinBase / Ayin Beis with R' Paltiel 29 Tishrei 5775 

Page 72(11)

At 3 lines from the end of the page – (line begins: 'la-asot...') For text, click: Here.

We are explaining that 'spirituality and physicality do not really connect, and the fact that they do touch is an ongoing wonder/miracle'. It is not due to their own natures that they correlate at all.

This is like the element of 'fire'. Due to the fineness and 'spirituality' of fire it does not mix and unite with the other 3 elements. It constantly rises upwards, striving to be re-united with its source.

Everything in the world is a creation and has a Source. Nothing in the world is 'original'. Of the 4 elements, 'fire' is most obviously representative of its source... and it constantly points to its source and rises to it...

The nature of fire is that it consumes all lower levels and says, 'there is nothing but the makor/Source'.

The connection between the physicality and the spiritual is a wonder – there is no natural affinity between them.

This 'source' element is the 'light' component of the object. Each thing consists of light (purpose/meaning) in a vessel (actual structure).

The vessel is intended to take its place in the lowly world, while the light remains connected to its source.

These 2 elements are like chesed/kindness and gevurah/severity.

The vessel, like kindness, goes down to be of service. The light which is striving upward is like severity... it does not seek to have a worldly justification... it remains attached to the source. The light rises, to disengage from the world and the vessel settles into the world.

“Constant Wonder” p:72(11)

AyinBase / Ayin Beis with R' Paltiel 28 Tishrei 5775 

Page 72(11)

At the last paragraph of the page – (line begins: 'vehinay...') For text, click: Here.

The union of the body and soul is an ongoing wonder...

Not just a miracle, but a proactive miracle. I am alive, not because of the experience of living... but due to His input... a pro-active element.

So the joining of the body and soul is due to His command. Neither body nor soul would relate to the other if not for the Godly command...!

“Real Presence” p:72(11)

AyinBase / Ayin Beis with R' Paltiel 27 Tishrei 5775

Page 72(11)

At about the middle of the page – (line begins: 'kuli...') For text, click: Here.

We are trying to get focus on the essential form (tzurah atzmis)...

Everything in the world has something that initiates it. Essence is an exception. It is the initiator.

It has a fundamental reality.

“Indestructible” p:72(11)

AyinBase / Ayin Beis with R' Paltiel 26 Tishrei 5775 

Page 72(11)

At the second paragraph from the top of the page – (line begins: 've-ayle...') For text, click: Here.

Summary: that which comes from an essence, and comes into revelation, remains connected to the essence. This means that it recognizes that what gives it a real substance is its connection to the essence.

This means that just as the essence is indestructible so too is the light indestructible. So the light is also a reflection of the essence, while it is only light...

Then we began the next discourse p72 (11).

“The First Message” p:72(10)

AyinBase / Ayin Beis with R' Paltiel

25 Tishrei 5775

Page 72(10)

At middle of second paragraph from the top of the page – (line begins: 'ukmaymar...') For text, click: Here.

The principle of this discourse is an explanation of how it is that light, which come out from the essence, qualifies as tzurah atzmis (essential form). We discussed it all the way up to adam kadmon (original man).

There are 10 sphirot. They constitute a whole structure. They come from a source that is whole in a sense beyond structure. A source that is whole by essence and not by composition...

Externally this is expressed by 100 and by 10. It has the quality of completeness since it comes from essence which is complete.

The soul of man is above world. It is Godly. It is above any need for support. All the sphirot in the soul are included in the reality of the soul.

The level of kesser/crown has 2 levels – a) 'atik' – how it is in essence and, b) 'arich' – how it becomes revealed...

“Full Composition; Infinity in 10 steps...” p:72(10)

AyinBase / Ayin Beis with R' Paltiel 20 Tishrei 5773 

Page 72(10)

At second paragraph from the top of the page – (line begins: 've-al pi...') For text, click: Here.

The term 'tzurah atzmi / essential form', is the way something expresses itself from the essence.

The light also qualifies as tzurah atzmi, although the 'ohr ein sof' coming from essence is not tzurah atzmi.

“Unprecedented; Never Lost” p:72(10)

AyinBase / Ayin Beis with R' Paltiel 18 Tishrei 5773 

Page 72(10)

About 10 lines from the top of the page – (line begins: 'mi-ein...') For text, click: Here.

The man here below approximates the man above (adam kadmon – pristine/original man).

Although adam kadmon was brought into being it retains an original or pristine quality. This is because the One who conceptualized him, is really original and so he embedded this quality into adam kadmon.

“No Comparison” p:72(10)

AyinBase / Ayin Beis with R' Paltiel 14 Tishrei 5773 

Page 72(10)

About 3 lines from the top of the page – (line begins: 'betzelem...') For text, click: Here.

If man below is in the image of Him, then how much more so was the original thought containing this imprint.

“Nothing Prior” p:72(9-10)

AyinBase / Ayin Beis with R' Paltiel 13 Tishrei 5773 

Page 72(9)

About 3 lines from the end of the page – (line begins: 'ukmo...') For text, click: Here.

There is the primary truth. And He wants the world. The world per se does not justify its existence. 'He made me, and He says I am alive'. The basis of life if the One who is originating it.

There are 4 worlds. The highest – atzilus, does not really present itself as a world. It tends upwards. Briah, by contrast, 'makes itself known'. It is like the earth, 'real estate' which is 'self-insured'. It says, 'yes, this is something here, it is real, and it is intended for development'.

The element of Briah de klalus is, the origination of the level of briah.

Man below and 'man above' have the commonality of both 'coming into being'. The One who 'had the thought of man', is beyond 'coming into being'.