Tuesday, March 31, 2015

“You've Got Life” p:12/9

AyinBase / Ayin Beis with R' Paltiel, Nissan 5775 


Page 12 of pamphlet – (line begins: 'prakin...'). Page 9 of the book. For text see below.

Please feel free to leave comments below or to collaborate with us in Slack - for an invitation to Slack and questions: dailychassidus@gmail.com

We are looking at how sechel/mind is actually dressed into the lower levels of reality. It comes down into the world of emotions.

The movements of the hand too, are directed and inspired by the sechel/mind.


The mind speaks to the emotions.




Monday, March 30, 2015

“You Are Not The Test Case” p:11 -12 / 9

AyinBase / Ayin Beis with R' Paltiel, Adar 5775

Page 11 ( Line begins: 'ukenodah...'). Page 9 of the book. For text see below.

Please feel free to leave comments below or to collaborate with us in Slack - for an invitation to Slack and questions: dailychassidus@gmail.com


We are saying there are 10 faculties and they are dressed in vessels. The vessels and the lights unite. The lights and vessels both have distinct characters that fosters their intimate relationship.



Sunday, March 29, 2015

“Absorbed in Source” p:11 / 9

AyinBase / Ayin Beis with R' Paltiel, Adar 5775 


Page 11 of pamphlet – (at second paragraph. Line begins: 'lehitpashtusan...'). Page 9 of the book. For text see below.

Please feel free to leave comments below or to collaborate with us in Slack - for an invitation to Slack and questions: dailychassidus@gmail.com

The faculties of the soul are distinct. They show themselves in a various parts of the body. And they become part of the body, even though they are soul powers.

And is this similar up above or is it a situation of He has no body and no bodily similarity...


'Atzilus' is a word with 2 implications – 1. staying close to the source (etzel), and 2. an 'emanation' which reflects and stays close to its source. Briah is the world below atzilus and is an actual creation.

The difference between creation and emanation, is that a creation identifies itself on the basis of what it is.

So atzilus is not a real presence of its own. It is an emanation. Yet it is described as a tziur – a structure, with individual vessels and elements, just like the left and the right arm are different in human being.

A keili is a vessel. Like a cup. We use a cup for water. Water relates to the cup and you can carry water in the cup. If you submerge the cup into a lake of water. And the cup is 'filled'. Yet the water is not enclothed in the cup. Its not relating to the cup.

In atzilus things are infinite, but we are saying they are dressed/contained in vessels...



Friday, March 27, 2015

“Where Experience Starts” p:11 / 7

AyinBase / Ayin Beis with R' Paltiel, Adar 5775 


Page 11 of pamphlet – (at second paragraph. Line begins: 'vehadugmah...'). Page 8 of the book. For text see below.

Please feel free to leave comments below or to collaborate with us in Slack - for an invitation to Slack and questions: dailychassidus@gmail.com

Chochmah is the source of life for the entire human structure. Life is rooted in Godliness. Godliness and world are totally different domains and they don't correlate. To have Godliness relate to world, wisdom/chochmah is brought.

Chochmah has a similarity to body/guf, but at the same time it relates to what is higher than it.


Think of the faculty of sight. You see an object at a distance, yet it is real to you. By means of sight, the reality of vision is brought back to you. Then there is a level higher than this. Looking through the window corresponds to sight, and then there is the level of 'entering the room'. And inside the room it does not come to you as revelation – you are part of it.

And this has to do with orot and giluim... this is the level of sight... Above that is atzmus/essence, which is above form and keilim/vessels.


Thursday, March 26, 2015

“Taste & Delight” p:10-11 / 7

AyinBase / Ayin Beis with R' Paltiel, Adar 5775 



Page 10 of pamphlet – (at second paragraph. Line begins: 've-klalut...'), Page 8 in the book. For text see below.

Please feel free to leave comments below or to collaborate with us in Slack - for an invitation to Slack and questions: dailychassidus@gmail.com

We are looking at the difference between ratzon/will and oneg/delight.

Sechel comes in limitation. Ratzon does not limit itself. Sechel comes in the level of pnimiut – ie it relates to the vessels and settles in them.


Delight relates to the First Being. He is beyond sechel/mind and its parameters. In order to relate to the First Being, one has to go to the source of wisdom, which is delight/oneg.

Delight is beyond question.



“Soul Schedule”

AyinBase / Ayin Beis with R' Paltiel,


Adar 5775

Page 9 of pamphlet – (at middle of second paragraph. Line begins: 're-oo...') , Page 7 in the book. For text see below.

Please feel free to leave comments below or to collaborate with us in Slack - for an invitation to Slack and questions: dailychassidus@gmail.com

We are looking at the difference between ratzon/will and oneg/delight.


Torah brings both of these elements. Each mitzvah has its distinct level of delight.


And there is a difference between the obligation to learn Torah and doing mitzvoth.

Wednesday, March 25, 2015

“Joy Not Frivolity” p:9/7

AyinBase / Ayin Beis with R' Paltiel, Adar 5775 


Page 9 of pamphlet – (at 6th line of second paragraph. Line begins: 'shehatorah...') , Page 7 in the book. For text see below.

Please feel free to leave comments below or to collaborate with us in Slack - for an invitation and questions: dailychassidus@gmail.com

In mitzvoth there is His will and His intention. Torah applies to all things individually. Matters of Torah involve distinctions due to the light of chochmah that is in them...

Chochmah is the highest tip – the beginning of existence in world. It has an element of 'coming into existence'.

Chochmah is light. It does not impose itself on you. But you don't want to ignore it. It illuminates and brings the Godly element into the world.


Chochmah since it is involved with world has levels and distinctions. The will/ratzon, which is above this, is not involved with distinctions.


Tynug/delight is the inside of chochmah/wisdom. Chochmah recognizes the reality. Tynug is the reality. In essence tynug does not have distinctions, but as it comes into Torah, there are distinctions.

Tynug/delight is not arbitrary pleasure, just like joy and frivolity are different. Things come from a primary reality. Delight/tynug is the experience of that reality. This reality cannot be defined and identified in chochmah.

At Sinai, at the giving of the Torah, their souls flew out in pleasure – the delight of Torah was being revealed...!

The body couldn't handle it and their souls departed.

Ratzon/will does not become attenuated – it is at the same intensity at all levels. Tynug/delight does vary. Chochmah is underwritten by tynug, but it is initiated by ratzon/will.

There is a discussion about which is higher – tynug/delight or ratzon/will. They are equal but different. Ratzon compels and brings a directive. Tynug comes with a convincing stance...



Tuesday, March 24, 2015

“The Dignity of Convenience” p:9/7

AyinBase / Ayin Beis with R' Paltiel, Adar 5775 



Page 9 of pamphlet – (at 5th line of second paragraph. Line begins: 'hataam...') , Page 7 in the book. For text see below.

Please feel free to leave comments below or to collaborate with us in Slack. (For invitation and questions: dailychassidus@gmail.com)

At the level of will/ratzon there are no different 'ingredients', but in sechel/mind there are different elements.

There are differences in the intention of the mitzvoth, but there is no difference in the will/ratzon that is behind them...


In the worldly perspective, the reason for doing something is 'survival' or self promotion. Everything is seen as precarious. The person is seen as being constantly on the brink of non-existence... this is a false view – it is a view that does not acknowledge the Creator.


Our view is the opposite. There is a First Being who gives live and presence to everything. In will and delight there is a realization of this. In sechel this element is reduced, but yet a taam/taste of it remains...





Tuesday, March 17, 2015

“The Same; Different” p:9/7

AyinBase / Ayin Beis with R' Paltiel, Adar 5775 

King David with his harp...

Page 9 of pamphlet – (at top of second paragraph. Line begins: 'vezeh-hu...') , Page 7 in the book. For text see below.

Please feel free to leave comments below or to join our team and collaborate with us in Slack.com.  (For an invitation of questions: dailychassidus@gmail.com)

We have seen how nefesh/soul influences the faculties. The faculties are contained in the soul – they are individual faculties with definition and sub-divisible into components at the same time there is a soul influence that allows them to function.

Every mitzvah/connecting deed is from Him. And each one has its own significance and place. The intention behind them differ, because the reason and secret behind each is different.

And the sages say, 'don't weigh/judge and compare the mitzvoth', since the most seemingly insignificant and the heaviest are all equal. The lack of different is due to the will – His will – that is contained in the mitzvah, which does not come in a finite way and is not sub-divisible, and thus all mitzvoth are equal in this regard.

But from the perspective of the intent and reason, there are different levels.

This is to say there is ratzon/will and then there is sechel/mind. And at the level of ratzon there are no differences.

Think of a house. It demarcates space. The space it contains remains unchanged! The demarcation allows you to relate to that reality.


The underlying spirit of wisdom/chochmah is oneg/delight.


Oneg/delight and ratzon/will both allow for misconception. Everyone knows sechel/mind is not my personal perspective. It relates to truth and sometimes goes against my personal preference. Oneg and ratzon seem to relate to personal perspective – what I want and what I delight in...

We are mislead by the terms 'will' and 'delight'. We perceive them to be the result of mind/sechel, rather than the authors of sechel/mind.

In a worldly perspective, personal gain, seems to be the prime human quest. This is because we perceive of reality as that we can identify and then we place will and delight as derivatives of this reality. But this is fabricated will and delight.
The reality of oneg and ratzon is relating to the higher reality. The soul knows reality 'cos He provides it, not because the lower sechel/mind provides for it.



Monday, March 16, 2015

“Mind Light” p:9/7

AyinBase / Ayin Beis with R' Paltiel, Adar 5775 



Page 9 of pamphlet – (at top line of the page. Line begins: 'ku...') , Page 7 in the book. For text see below.

Please feel free to leave comments below or to collaborate here. Questions: dailychassidus@gmail.com

We said that sechel/mind, by its nature must have a limit. It works with definition, although in essence it is light, and light is not made up of limits and structure, yet there is a limit in how far the light reaches.

One who is a greater sage, who knows the topic to a greater depth can show a greater expanse and show an inclusion of a broader spectrum, but nevertheless it must have an end and definition.


This is because sechel/mind is a light that imbues itself into a vessel. It does not stand alone. And thus it is revealed with a definitive presence, so it can be grasped and recognized.


So the element of limit is included in the nefesh/soul itself.

Every specific element and detail in sechel/mind has an element of ohr/light! We may think limit is only for the purpose of identification of the sechel. But the real purpose of limit is to relate to the sechel – it opens up a certain perspective. The human element is in a man's every activity.

What is the principle behind this? The Germans were very clean, but inhuman. Cleanliness does not make you human. What is the essence? The wise/chocham recognizes the truth of all existence. The recognition of being a purposeful creation made by God. And he wants that the intent of his Designer is recognized in each of his activities. If you eat to live, you recognize Him. If you eat to push off hunger, it is a focus on worldly experience.

The animal is a living body. By contrast you are life in a body...

Sechel/mind has inner and outer levels, but at heart the soul essence of it comes through – “I eat not to fill my belly. I eat to live...!”



Sunday, March 15, 2015

“Eat to Live” p:9/7

AyinBase / Ayin Beis with R' Paltiel, Adar 5775 

Page 9 of pamphlet – (at top line of the page. Line begins: 'ku...') , Page 7 in the book. For text see below.

Please feel free to leave comments below or to collaborate here. Questions: dailychassidus@gmail.com

The soul includes faculties, but they faculties are not part of the soul itself. The faculties are not just contained in the soul, but they are inspired by the soul.

We are contrasting sechel/mind to ratzon/will. Mind works with inherent limits, which is not the case with ratzon.

There is a human quality to all of a man's activities. This 'human quality' is also all encompassing...

The aspect of will, gives support to the level of mind/sechel.

At the level of mind, there are contrasts. At the level of will there is no contrast.


Sechel/mind by definition has a limited expanse.


Think of eating. You use a plate. At a table. With utensils. Each of these elements are like elements of sechel/mind associated with eating. And these elements of 'decency' are supported by the fact that you are a human being. There is a sechel that understands the proper way to do things. The soul has contracted itself to the degree that mind can understand it too...


The soul has the principle that there is a correct way to act, since action (not just being) is part of the human being.

The contraction of the soul and the enlivening of the faculties enables the body to act on the soul level.

You can move from place to place because you have a soul. You are not fixed in place by your environment. You are not fixed to your physical place. You are not fixed to your psychological place.

Mind comes with definition. It is our highest faculty, but it is created by contraction of the soul.

The communists defined mankind on the physical/functional level. This is imprisonment.




Friday, March 13, 2015

“Enormous Spirit” p:8/7

AyinBase / Ayin Beis with R' Paltiel, Shvat 5775 



Page 8-9 of pamphlet – (at second to last line of the page. Line begins: 'be-otiot...') , Page 7 in the book. For text see below.

When a mother feeds her baby using a spoon, there is a broad and rich spirit that unites them, beyond the mother's ability to handle the spoon. Although at that time she gives the spirit focus, so it is limited to a specific action. The spirit behind it is enormous.

And the spirit enables the gentle skill of mixing the food and using the spoon to feed the baby.


This spirit is like the ratzon/will that nurtures the sechel/mind.

Every faculty, even sechel/mind, that deals with the truth itself, depends on the soul/will that gives it an environment.

So we are saying there is the light of the soul that allows for the light of the mind/sechel...




Thursday, March 12, 2015

“Beyond Words? We Wanna Know” p:8/7

AyinBase / Ayin Beis with R' Paltiel, Shvat 5775 



Page 8 of pamphlet – (at third to last line of the page. Line begins: 'ha-or...') , Page 7 in the book. For text see below.

The faculties come forward in a defined and separate manner.

In sechel/mind, light is limited, and even if it is mind/sechel devoid of form, yet still it is defined.

Chassidus speaks from a soul perspective. Not from a body perspective. The body is real to us. The soul is something 'we are told about'. All Torah is from the soul, but chassidus especially is based on sechel/mind coming from the soul/neshamah...



You have a G-dly gift of sechel/mind. This is us. There is not an animal in the world that can relate to this!

We want to think and learn at the sechel/mind level – we want to live at the soul level. We want to be on the Godly level and fulfill His will. Only the soul can relate to this. The body has no clue.

Okay so we have this – we have sechel/mind – and when we realize the depth and sensitivity of our insight we are shocked! Wow! Where does it come from?! It comes from our soul, which is infinitely above that.

The soul is above our grasp, but we see that as it manifests itself in body there is an imprint of soul all the way down to the level of faculties.

And our sechel/mind, as fine as it is, does not compare to ratzon/will!

Sechel/mind that is above experience – what is it? Anything I acquire by a process cannot be beyond letters/components...

Sechel/mind is not the result of your experience. It is not acquired. Sechel is not developed. It is revealed.

By working, your brain becomes more refined, till it is able to reveal more sechel/mind. Although experienced in the brain, the mind/sechel is not physical. There is nothing tangible in mind that forces the physical mind to understand... the brain is suitable for the mind. Mind is not superimposed on the brain.

And due to this you may think sechel/mind is similar to ratzon/will. 

Ratzon/will is clearly present only in a living soul.  


“Relate To Truth” p:8/6

AyinBase / Ayin Beis with R' Paltiel, Shvat 5775 



Page 8 of pamphlet – (at lower third of the page. Line begins: 'murgash...') , Page 6 in the book. For text see below.

All faculties express themselves within a certain definition and distinction. Sechel/mind, which is the highest of the faculties, does not express itself without limit.

What is commonly called sechel/mind is not real mind at all. Sechel is the light of sechel – it is not forcing itself on you – it is not deduced from the physical world. This faculty relates to truth – in light you identify with the truth, rather than with the tangible and defined...


Our training is in the opposite direction and so you can never repeat the truth of the matter too many times.


And still the light of sechel/mind which is on the 'reality' level is limited...


Wednesday, March 11, 2015

Tuesday, March 10, 2015

“Movement & Meaning” p:8/6

AyinBase / Ayin Beis with R' Paltiel, Shvat 5775 



Page 8 of pamphlet – (at lower third of the page. Line begins: 'vezehu...') , Page 6 in the book. For text see below.

The faculties come forward in a defined manner. So on the functional level it may appear that the difference is due to the particular situation...

Really the faculties themselves relate to what they are doing... the hand has a different faculty of movement from that of the foot... The hand senses a different vitality of the soul, to that sensed by the foot.


The variety of faculties is enormous and they are not superimposed on their environment – they operate in a living context...


And all our actions are illuminated by ohr and chayut (light and vitality) of the soul.

And the hand has a different level of this soul light, than the foot.

The soul provides vitality and light in a distinct way for each limb and faculty.


Sunday, March 8, 2015

“Breathe In; Breath Out” p:8/6

AyinBase / Ayin Beis with R' Paltiel, Shvat 5775
  


Page 8 of pamphlet – (at lower third of the page. Line begins: 'kitzur...') , Page 6 in the book. For text see below.

We said that there are faculties that are almost separate from the soul, but included within it... they are not there independently, like in a pouch... but there is a level of soul that is not purely soul and it relates to faculties...

Soul/nefesh, regardless of where it is revealed is always the same. This is like sunlight. It illuminates the world, but it is not concerned with illumination – it 'aims' just to reveal the sun... So too the soul, wherever it is it is soul... the faculties are different. The faculties can focus on getting things done externally.


This provision, of getting things done, is also based on the presence of the soul. Take the movement of the hand... it is very sophisticated, but it has a prerequisite – the vitality of the soul (chayut hanefesh).


There is life everywhere. And this allows the specific function of a faculty to surface!