Tuesday, June 30, 2015

“First Mark; A Trace Remains” p:18/13

AyinBase / Ayin Beis with R' Paltiel, Tammuz 5775 



Page 18 of pamphlet – (At about a third from top of the page. Line begins: 've-ahnu...'). Page 13 of the book. For text see below.

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We are looking at how the vessels come from the light, but by virtue of being touched by something from the 'outside'.

There is a means by which you can put sechel/mind into letters and words. These letters that represent the sechel are unique to it at the time of presentation. But ultimately letters and words are interchangeable.

The letters come forth when the sechel comes to be expressed externally.

Light is a direct emanation from the source. It points to the source. But then this light has external effects and it becomes thickened – which means 'closer to being an entity unto itself'.


This means a limit and boundary within the light itself. This is brought forth as a result of the reshimu. The reshimu is a trace. And what does it allude to? It alludes to a pre-existing definition.

And this is where the vessels come from.

When you relate to the pure light, you don't need the vessel/keili. But once the light has an inherent definition, then you cannot take it from the source, and you get it via keilim/vessels.

The reshimu brings the light to a concrete stage where it can be identified independently of the source.



Monday, June 29, 2015

“Inherent Letters; Mother of Invention” p:18/13

AyinBase / Ayin Beis with R' Paltiel, Nissan 5775 



Page 18 of pamphlet – (At 6th line from top of the page. Line begins: 'ha-hagbalah...'). Page 13 of the book. For text see below.

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A person moves by walking. This is a physical act. The legs move. Friction plays a role. But a person does not walk. He goes. The force behind his motion is not the movement of his legs, but his desire to be at the destination.


Yet the physical action of walking also exists. It is so distant from the essence that it can be replicated by a robot that has no real human intent. Inherent in the thought of going is already the means of getting there. This is the osiot/letters in the thought. These letters are not revealed unless there is an external challenge to getting there. Unto himself a man is already in the place where his thoughts are located.




Sunday, June 28, 2015

“Thickening of The Light” p:18/13

AyinBase / Ayin Beis with R' Paltiel, Nissan 5775 



Page 18 of pamphlet – (At 6th line from top of the page. Line begins: 'ha-hagbalah...'). Page 13 of the book. For text see below.

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We said that a vessel/keili is the result of the thickening of the light.

The vessels come from light, but to become a vessel is not a natural effect of the light. The thickening is due to an external effect (davar acher).

Tzimtzum/contraction results in reduced light – not vessels/keilim.

Every matter of intellect has vessels by which it can be contained and then revealed. These are letters and words that serve as 'vessels'.


Life cannot be explained in 'scientific' terms. Don't try.


For physical survival a person breathes air. And the air is breathed into you from above. You don't have to struggle. This is like life – we are constantly alive and are not conscious of it...

Life is here because He wants it. There is no moment of absence.

Life is super worldly. Sechel/mind is life at the level of world.

On the one hand sechel is pure soul, but on the other hand it is soul as applied to a worldly context and experience.

Friday, June 26, 2015

“Everywhere; Ever Present” p:18/13

AyinBase / Ayin Beis with R' Paltiel, Nissan 5775 



Page 18 of pamphlet – (At 6th line from top of the page. Line begins: 'ha-hagbalah...'). Page 13 of the book. For text see below.

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We are discussing keilim/vessels and saying that they come from a 'thickening' of the light.


Vessels/keilim stand by themselves, yet they represent something of significance.


Everyone has mind/sechel, that originates at an undefinable level. At a lower level it becomes defined. It is an error to think that the defined level is the real mind/sechel. In actuality the undefined level is the real human being.



Thursday, June 25, 2015

“The Light of Man” p:18/13

AyinBase / Ayin Beis with R' Paltiel, Nissan 5775 



Page 18 of pamphlet – (At 5th line from top of the page. Line begins: 'hakeilim...'). Page 13 of the book. For text see below.

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We are discussing keilim/vessels and their significance.

To refresh – The principle of light and vessels: the ohr/light is not to be confused with 'light' that is just a created energy...

Ohr is the effect of the presence of an essence.

In what way is a host present for a guest. There is an external meal. But the relationship is not based on the food. What makes up the relationship? The acceptance by the host. The host presents light/ohr to the guest. The spirit of his presence.

The host's presence is more important than anything he gives. He gives of himself. How? He's unto himself. But his presence itself is a giving – it is very important to the guest. And how is it transmitted to the guest? It is a gift of light. It is the human reality.

The human being is present in the world, but he is also independent of the world, and this is the 'light' element.


He contributes to the world. The world doesn't contribute to him.


The world without a human being is meaningless.

Man's presence in the world changes everything. He brought fundamental reality to the world. A Godly reality.

This is the meaning of ohr. He didn't have to do anything or say anything. By his presence he changed the world.

Man's first task was to name all the animals. This is because he knew that each animal was not there for its own sake, but to make a specific contribution to the wholeness of the world...

Man knew that each animal was made to 'do its thing' and that there's a meaning to everything.

The vessels are created when the light is hidden. Then the 'somethingness' of the light remains and it forms a vessel.


“A Trace Remains” p:18/13

AyinBase / Ayin Beis with R' Paltiel, Nissan 5775 



Page 18 of pamphlet – (At 5th line from top of the page. Line begins: 'hakeilim...'). Page 13 of the book. For text see below.

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We are making some subtle distinctions. Both the lights and the vessels come by means of the tzimtzum/contraction.

All comes from the First Being. This is recognized at the level of ohrot/lights. Vessels also are representative of the First Being, but they say, “I am here and represent myself, but I admit there is a First Being...”

Everything comes through the tzimtzum, but the vessels and lights are affected differently by it.

The vessels are sourced in the aspect of 'hidden'.


They are the result of 'hiding', but there's a point that is a trace (nekuda hareshimo)...

From the 'thickening' of the light the vessels come about.

Everything comes from the light, but the degreee that the light is revealed varies.



Wednesday, June 24, 2015

“Light into Object” p:18/13

AyinBase / Ayin Beis with R' Paltiel, Nissan 5775 



Page 18 of pamphlet – (At 1st line from top of the page. Line begins: 'hatzimtzum...'). Page 13 of the book. For text see below.

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The vessels come as a result of the contraction – when the essence is concealed. The ohrot/lights are different. They do not originate from the tzimtzum/contraction even though they are a contracted elements from the infinite light (ohr ein sof).

Tzimtzum/contraction involves absence and thus cannot generate lights which are gilui/revelation.

Although the lights are affected by the tzimtzum. They are reduced although they are drawn from infinity.


By contrast the vessels are created by the tzimtzum/contraction.


The vessels are made from the kav – the narrow line of light that shines into the chalal, because the light and revelation brings about the whole process of creation.

But there is a difference, although both vessels and the ohrot/lights are from the original kav (line of light).


The reshimo is a trace. Tzimtzum means the essence is concealed. The reshimo is a trace of the essence that remains.  

Tuesday, June 23, 2015

“Cup On The Shelf” p:18/13

AyinBase / Ayin Beis with R' Paltiel

  
Page 18 of pamphlet – (At 1st line from top of the page. Line begins: 'hatzimtzum...'). Page 13 of the book. For text see below.

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The tzimtzum is what brings out the element of makom/place, which is the source of keilim/vessels.

To understand this look at the human being.
The human being has been created in such a real manner that he has an essence and ohr/light. His cup and chair and all that he uses is rooted in who he is.


The human being is created in likeness of the Above.


A man uses a cup to drink water. And when he is not using it the cup awaits him in the cabinet. This is where you see the real human quality. Thing are prepared for and elevated to the level of the man. So the time of tzimtzum/contraction is when the keili/vessel is really noted.

A disposable cup is on a lower level – it does not exist, except for the time of its use.

The creation of lights are not from the tzimtzum.


Monday, June 22, 2015

“What Is My Reality?” p:17-18 / 13

AyinBase / Ayin Beis with R' Paltiel, Nissan 5775 



Page 17 of pamphlet – (At 3rd line from end of the page. Line begins: 'ku...'). Page 13 of the book. For text see below.

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He contracted His light to bring out the element of din/judgement.

And what is this contrction/tzimtzum? The infinite light (ohr ein sof) is rooted in the essence. And it is obvious that this is its nature. All things exist, not by virtue of their own existence, and making themselves, but rather there is a Godly truth that makes each thing and gives it a place to be. This is what is seen in light.

The contraction is that the presence of the essence is being concealed, and what the light is representing becomes the focus of attention. And this allows for the further development of things.


When you have essence you have one reality, but when essence does not express itself, then many places and qualities can be differentiated – this is the element of din/judgement, where things have their place and limit.


We can observe an entire panorama at a glance – we see it not as a presence, but rather from the perspective of its Source. We see it in ohr/light. We see it from a reality perspective. And now empty space is not empty, but rather filled with the content that the Source is giving it.


It is the contraction/tzimtzum that brings about the revelation of space and all that it contains. 

Sunday, June 21, 2015

“Justice Without Justification” p:17/13

AyinBase / Ayin Beis with R' Paltiel, Nissan 5775 



Page 17 of pamphlet – (At 4th line from end of the page. Line begins: 'min...'). Page 13 of the book. For text see below.

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The process of reducing and withholding the light provides for keilim/vessels.

The contraction/tzimtzum results in the revelation of din/judgment.

The element of vessel is rooted in the aspect of judgement.

Makom/space is first, then din/judgement, then vessels/keilim.

Space provides a place. It is a provider without defining what is provided for.

Ohr/light by contrast is not neutral – it inherently has content and meaning. Keilim/vessels and space do not necessarily have a meaningful element.


So if they have no meaning, what do they stand for? The significance of the vessels is like din – right and wrong.


Everything that exists has a place to be.

The whole world is God's creation. He gave it a place to be. It is not mine or yours; it is His. You cannot own anything except for it being given to you by the Creator of the world. Ownership is a God given jurisdiction. It is not a human convention.

You cannot own or have anything if there is no place for it. The place/space always belongs to the Creator of space. The space always remains in His jurisdiction.

This space element surfaces as a result of the tzimtzum/contraction.




Friday, June 19, 2015

“Must Be; Consummation of Intent” p:17/13

AyinBase / Ayin Beis with R' Paltiel, Nissan 5775 



Page 17 of pamphlet – (At 3rd line from end of the page. Line begins: 'ku...'). Page 13 of the book. For text see below.

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a new nuance in tzimtzum/contraction: it is not just the reduced light, but rather the effort to reduce it. This is the root of the principle of din/judgment.

Judgment is not just the differentiation of right from wrong, but identifies the exclusivity of right and the exclusivity of wrong – that they each occupy their own place.


The root of judgement is the element of makom/space, which is the aspect of keilim/vessels.


This is like using words, which are like neutral vessels, to express a concept. The words are like space... or vessels... this is the contraction of the ohr/light. By removing the brightness of the light you get to the essence and now it can come into vessels. As a result of contraction/tzimtzum, the 'must be' element remains.


Makom/space: a concept does not have a 'place' where it is and is not. Makom/place provides that things are 'here and not there' – it provides for this kind of identity. Ownership is an example of this aspect.



Thursday, June 18, 2015

“Yours, Not His” p:17/13

AyinBase / Ayin Beis with R' Paltiel, Nissan 5775 



Page 17 of pamphlet – (At 6th line from end of the page. Line begins: 'shelifnay...'). Page 13 of the book. For text see below.

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It is specifically the contraction/tzimtzum that permits the creation of the keilim/vessels.

Tzimtzum represents the withholding of the light, so that vessels are revealed.


And the element of tzimtzum reveals the root of 'judgement'.


The principle of din/judgement: think of ownership – a man has a cup that he needs – an each has what he needs. That is not a full description of ownership. Rather a fuller description is, 'this is yours and not his'. This is the element of judgement and provides for keilim. The tzimtzum is what provides for din/judgement which is the source of keilim/vessel.

Only the contraction/tzimtzum can create the vessels – which involve precise arrangements, to the exclusion of something else – and this separation from source is by means tzimtzum.



“Function & Reality Itself” p:17/13

AyinBase / Ayin Beis with R' Paltiel, Nissan 5775 



Page 17 of pamphlet – (At 7th line from end of the page. Line begins: 'metziut hakaylim...'). Page 13 of the book. For text see below.

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Tzimtzum is for the ohrot/lights, but most primarily for the keilim/vessels.

The principle of keilim cannot even be percieved before there's a tzimtzum.

Our means of relating to ohr/light is based on the human being. When a man owns property, in what way does he relate to it? He doesn't have to create a particular effect of 'I'm here' – automatically he is there and the entire home is affected by this.

A human being is a fundamental presence, and God has rendered the world into his hands.

So at this level of ohr/light were is the possibility of creating vessels. The light says, 'I own this because I own this'.

On the other hand another person can later own the property. The ownership has definition and limit. This indicates the beginning of keilim.


For the vessels to surface you have to step down from 'the reality itself' and get into the functional level.


Reality comes from above. You don't own it. You cannot determine when the sun rises on your property.



Wednesday, June 17, 2015

“Provision of Truth” p:17/13

AyinBase / Ayin Beis with R' Paltiel, Nissan 5775
  

Page 17 of pamphlet – (At middle of the page. Line begins: 'hanikrah...'). Page 13 of the book. For text see below.

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Ohr ein sof, does not mean that there in infinite extention, rather it means that the light does not have an aim or message... Just as essence has no message. There is no question of 'why is it there?'

The light of essence/atzmus likewise has no definitve aim of 'what it stands for'. It stands for essence. This is ohr ein sof.

As the Rambam says, 'there is a First Being'. And what is His meaning? He is the starting point of all. He provides the element of absolute truth into the entire existence...

And the contraction/tzimtzum, means the element of infinity was contracted, and light was brought forward on the level that worlds can relate to.


This is like a cup of water from the lake. It is taken from the infinity and prepared for use...


And by means of this keilim/vessels are created.

This is like the fundamental reality of the human being, from which many faculties and atributes emanate.

Due to the reduction of light, the vessels are able to be brought into existence and reveled. The vessels are 'things' that stand on their own, as opposed to light which emanates from it source.

In the lowest level of light, where for example the house has to be secure and private (beyond just the truth of it, or the bare halachic definition), the higher level of the human quality is not removed from it.

The truth persists, but it is reduced sufficiently so that the vessel/keili can show itself.

The truth of the human element shines through all human activity.