Monday, August 31, 2015

“The Real Source” p:23/17

AyinBase / Ayin Beis with R' Paltiel, Ellul 5775 

Page 23 of pamphlet – (At about last third of the page. Line starts: mi-harishimu...'). Page 17 of the book. For text see below.

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

We are going to see how vessels have a supremacy over lights.


This is because they are rooted in the reshimu. The vessels are based in the the remained of the infinite reality.



Sunday, August 30, 2015

“The Way of Light” p:23/17

AyinBase / Ayin Beis with R' Paltiel, Ellul 5775 



Page 23 of pamphlet – (At about middle of the page. Line begins: 'hatzimtzum...'). Page 17 of the book. For text see below.

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

There is an understanding of sight in the physical world. This is not the correct understanding of sight and light. It is an understanding on the level of touch.

The true meaning of light, where Torah says, 'let there be light, and there was light', is that it reveals the presence of the world (rather than hitting your eye with energy). Nothing from the object hits your eye. You see the object in its true place. You see it because it really exists. This is recognition of a true presence (rather than its there because it affects me) is a Godly concept, a Godly faculty.


We see not due to our eyes, or mind, but due to our souls. We know before the start of the 'logical process'. We have a Godly soul that contains will, pleasure and knowing (daas). This intelligence is not based on a bodily experience - it is true life.


Life is a reality. It is not body dependent. When the soul leaves the body, it continues to live.

We know this even though we cannot grasp it.

We know it with greater certainty than we know today is Sunday.



Friday, August 28, 2015

“Something There” p:23/17

AyinBase / Ayin Beis with R' Paltiel, Ellul 5775 



Page 23 of pamphlet – (At about middle of the page. Line begins: 'hatzimtzum...'). Page 17 of the book. For text see below.

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

Lights always remain reflective of their source, even after the contraction/tzimtzum.

A metaphor for this is hair. Hair is virtually lifeless.


The First Presence is beyond manifestation. Contraction affects only the level of manifestation. He is unaffected by the tzimtzum.


The letters indicate that, 'there is something real here'.

And that can never be erased.


Thursday, August 27, 2015

“Full Context Present” p:23/17

AyinBase / Ayin Beis with R' Paltiel, Ellul 5775 



Page 23 of pamphlet – (At about middle of the page. Line begins: 'humshachaso...'). Page 17 of the book. For text see below.

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


We are getting an understanding of the significance of ohrot/lights. No matter how far the light extends it remains connected to and substantiated by the source. This is different from the vessels – a table can be taken out of the house and put on the street.


The light of the kav which comes as a line/ray is representative of the light that precedes the tzimtzum – contraction. The full context is always present with the light.




Wednesday, August 26, 2015

“That Makes All The Difference” p:23/17

AyinBase / Ayin Beis with R' Paltiel, Ellul 5775 



Page 23 of pamphlet – (At about middle of the page. Line begins: 'shehakav...'). Page 17 of the book. For text see below.

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

We have been talking about keilim/vessels.

And now we are discussing lights/ohrot.

The difference is that vessels are distant from their source and lights remain connected.

And that makes all the difference.

Lights/ohrot are a different realm from vessels.

The basis for the difference is that the lights remain connected.

The vessels can be at different levels – in atzilus they are actual Godliness (Elokus mamash) and the source for the worlds below that...

Keilim can be taken out of context. Ohrot exist only in context.

The faculty of sight provides a context.

The faculty of touch is out of context, where you touch something and deduce it's function.


Light is connected to the source. There cannot be a human phenomenon without the human being...


Intellect is a neshama/soul perspective.

In Torah if a man doesn't have enough food, it is called, 'the embarrassment of hunger'. This alludes to the principle that man is a prince. Your 'self-respect' is the respect for how He has made you. You are a Godly creation. And you should lack nothing!

The kav (line of light) comes through the tzimtzum (contraction) and yet it's import is from the light that preceded the tzimtzum.

The light after the darkness of tzimtzum (contraction) is a ray, but yet this ray retains the quality of light before contraction (undefined, infinite light).

Sight brings you physical reality without the need to touch it for verification. How? The answer is that light brings to us the presence of the physical object, not from its physical level, but from its 'source' level. Light shows you things in context.



“Carried By Spirit” p:23/17

AyinBase / Ayin Beis with R' Paltiel, Ellul 5775 


Page 23 of pamphlet – (At about middle of the page. Line begins: 'shehakav...'). Page 17 of the book. For text see below.

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

We are looking at 'lights' (ohrot). The challenge is to understand light as distinct from vessels/keilim, and yet, to understand light as a presence.

Intelligence identifies directly with the light/ohr, rather than the keili/vessel.

Sechel/intelligence is based on the fact that there is a First Being. Stuff did not come out of nothingness. The world comes from Him.


The spirit of man relates to the spirit of things, not to the vessels.


You see a cup on the table. And your intelligence sees the person who set the cup there and the spirit of the setting.

Lights do not represent an independent element. They represent their source.



Tuesday, August 25, 2015

“You Can Ask a Question” p:23/17

AyinBase / Ayin Beis with R' Paltiel, Ellul 5775 


Page 23 of pamphlet – (At about middle of the page. Line begins: 'shehakav...'). Page 17 of the book. For text see below.

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

Vessels/keilim are defined and have an element of something from nothing (yesh mi ein). Lights reveal an element of the infinite light.



Monday, August 24, 2015

“What You Represent; Self Respect” p:23/17

AyinBase / Ayin Beis with R' Paltiel, Ellul 5775 



Page 23 of pamphlet – (At about middle of the page. Line begins: 'shehakav...'). Page 17 of the book. For text see below.

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

The lights are also expressions, but they come in a manner which keeps their attachment to the source (as opposed to keilim/vessels).


Infinity emanates to the lights. These lights continue to represent their source.


No light will say, 'I am here because what I am saying is true'. It rather says, 'I am here because the infinite light is here'.

One needs to have 'self-respect'. This is not an ego thing. It is not about your own value. It is about what you represent, where you are coming from.
Even though the light/kav is after the tzimtzum, yet still it draws directly from the infinite light that precedes the tzimtzum.

Torah law is based above. It is different from civil law. Yet it comes down below. It provides Godly judgement in a worldly context. It is based on the presence of God, not on the presence of the dispute.

The Rambam, says the first principle is that 'there is a First Being'. And how is that relevant to practical law? It is this principle that gives presence to all laws in the Torah. All exists because there is a True Presence...

The journey of the kav/light is by means of a dilug/jump.


Sunday, August 23, 2015

“Real Light” p:23/17

AyinBase / Ayin Beis with R' Paltiel, Ellul 5775 



Page 23 of pamphlet – (At 3rd paragraph from the top of the page. Line begins: 'vekol zeh...'). Page 17 of the book. For text see below.

Please feel free to leave comments below or collaborate with us in Slack - for an invitation to Slack and questions: dailychassidus@gmail.com
The vessels of the higher world (atzilus) are the source for the three lower worlds.

But the lights of atzilus are in a different category.

Vessels bring the principle of the source, to the outside, and this is where they acquire a presence. At the high level of atzilus they continually point to their source.

Chassidus teaches that a king by definition is totally remote from the people. He is head and shoulders above them. He is not in the same realm. So why does he accept to be a king. A king over the people. And God accepts that He will be over us.

The king has this element of accepting. In order to accept he must not reign over something external to him – everything must be dedicated to him and then he accepts.


A transformation takes place and he becomes part of the people and the people become part of him.


A human being has and needs a home. Does the home contribute to the person or does the person contribute to the home? It is both. But how? The man is protected, and the home is illuminated by the man.

Before the man came into his home, they were vessels without light.

Man brings out a real, undefined, infinite light. Man is not infinity, but in the worldly context he is infinity. The world does not define him.

Similarly, the lights of atzilus are revealing that which is contained in Him – ohr ein sof.

And the light is united with the ohr ein sof, like a flame flickering on coal.


Friday, August 21, 2015

“Sun & Light” p:23/17

AyinBase / Ayin Beis with R' Paltiel, Ellul 5775

Page 23 of pamphlet – (At 3rd paragraph from the top of the page. Line begins: 'vekol zeh...'). Page 17 of the book. For text see below.

Please feel free to leave comments below or collaborate with us in Slack - for an invitation to Slack and questions: dailychassidus@gmail.com
The lights of atzilus reveal what is hidden in the infinite light. This is in contrast to the vessel, which are secondary to their purpose.

The lights are totally reflective of their source. They point to their origin.


They cleave to their source, like a flame that is bound to a coal.


The flame is a revelation of the internal combustion that cannot be seen.



Thursday, August 20, 2015

“Initial Reality” p:22-23/17

AyinBase / Ayin Beis with R' Paltiel, Tammuz 5775  



Page 23 of pamphlet – (At 3rd line from the top of the page. Line begins: 'komma...'). Page 17 of the book. For text see below.

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

We are saying that the human being is a Godly creation. He has special qualities. He needs a home. Without one he does not give expression to his full humanity. He has a task. A mission. He is not a monkey or an elephant. He is not a smart animal. He is a Godly presence in the world.

And there are various ways that this is expressed. One way is his home. He has a stake in the world. He has a place that is his – renting or owning. He is anchored.

And all the tools he uses are representative of who he is.


He lift up food to his mouth. He is aloof and raises the food to him. He eats by small amounts. He doesn't get pulled down to, or into the food.

The chocham/wise man is identifiable by how he does everything – eating, walking, sleeping etc.


Earlier today we used a metaphor: you have table in the home – it serves the human being. It is conceptualized in the human intellect. It is brought into the dining room, that accepts it seamlessly. The dining room was expecting the table.

So even though it is made of wood – an extraneous material – and it is structure – yet it is fully united with the function for which it was made. It achieves unity with the room that houses it. This is like the vessels of atzilus.

Yet the table can be taken outside. This means that it can have representation in a realm that loses connection to source – this is like the way that vessels can come down into the 'created world'.

Our world is the world of 'asiya' – the created world – where it is not apparent how things are connected to their source...

and the real table is there even before it was built and brought into the dining room. This is the conceptual level – this is the truth level.

The principle of the initial reality is the source of everything else.



“Limitlessness Limited” p:22-23/17

AyinBase / Ayin Beis with R' Paltiel, Tammuz 5775

Page 22 of pamphlet – (At 5 lines from the end of the page. Line begins: 'dafka...'). Page 17 of the book. For text see below.

Please feel free to leave comments below or collaborate with us in Slack - for an invitation to Slack and questions: dailychassidus@gmail.com
We are looking at the principle of 'vessels' and the vessels/keilim of atzilut.

We are saying they are actual Godliness, and yet still they have the quality of 'something from nothing'/ yesh mi-ein.


That is to say they have a 'distinct presence'. The extreme of this quality is seen on the physical level.

And they have an element of boundary/gevul.


Sunday, August 16, 2015

“Be Here; Remain Above” p:22/17

AyinBase / Ayin Beis with R' Paltiel, Tammuz 5775 



Page 22 of pamphlet – (At 5 lines from the end of the page. Line begins: 'dafka...'). Page 17 of the book. For text see below.

Please feel free to leave comments below or collaborate with us in Slack - for an invitation to Slack and questions: dailychassidus@gmail.com
The element of will/ratzon does not change. It is the same in the heights of the soul as when it is dressed in the body.

A man is situated in his will – he is where his will is. This is a principle of the Baal Shem Tov.

We experience this without being aware of it.

From a soul perspective, the reason we can function in this world is not due to our ability to 'deal with stuff', but due to a certain reality that exists. This is the phenomenon of ratzon. It is above being absorbed in the world.


It is in the world. It relates to its mission here on earth. I have will/ratzon, which is super-wordly. It has no logical/worldly basis.


Ratzon/will is an expression of 'I am here'.

It is not based on worldly parameters. It is imbued into the soul by the Creator, and you relate to Him the same wherever you are. If you think into it, you can find all truth in the world.

The world is here, not because of itself, but because He wants it. And thus all points relate to Him.

This will/ratzon is a Godly gift. He blew life into you. He's blowing it into you now!


Friday, August 14, 2015

“You Don't Understand” p:22/17

AyinBase / Ayin Beis with R' Paltiel, Tammuz 5775 




Page 22 of pamphlet – (At 5 lines from the end of the page. Line begins: 'dafka...'). Page 17 of the book. For text see below.

Please feel free to leave comments below or collaborate with us in Slack - for an invitation to Slack and questions: dailychassidus@gmail.com
Your ability to understand is not based on logic. It is based on will. The will provides the sense that there is a reality.

Life is experienced every second and there is not way to explain it. And you will never get tired of life. Even though you have lived and know it, you want it with every fiber of your being. It is beyond human grasp. The wanting is inexplicable. You have life, but not in your sechel/mind. Mind is a derivative of it.


Mind must rule man on a practical level, but it must not usurp the place of ratzon.



Thursday, August 13, 2015

“Completely Different” p:22/17

AyinBase / Ayin Beis with R' Paltiel, Tammuz 5775



Page 22 of pamphlet – (At 5 lines from the end of the page. Line begins: 'dafka...'). Page 17 of the book. For text see below.

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

We are going to take a detour and drop to 5 lines from the end of the page.

The vessels of atzilus, although they are vessels, yet they are elokus mamash (actual Godliness)!

We explained this by using the quote of the Baal Shem Tov, that 'a man is situated where is will is present.'

The ratzon/will of a man is not as the common usage, since here it indicates a different phase of human existence.


Even though existence in the world, in a certain sense is precarious, yet there is a deeper element that goes beyond any shortcomings.


This deeper element shows itself by means of a desire/will/ratzon that is not based on any quality, but is based on truth itself – the Godly truth.

The soul is this truth. This is awareness, not wanting. This is like a mature adult has a pull towards his parents. This connection although it may be hidden, is true of every human being.

This will for the parents is not to satisfy a need. He wants them. This is not a worldly phenomenon.

And why is the active verb 'ratzon/will' used, and not the word 'awareness'. The soul is always connected to the truth. So why the verb of wanting?

We see effortlessly. We open our eyes and it is all there. So the phase, 'I see' is about this relationship. No friction. No separation.

The human being is fundamentally different from every other creature. Each other creature is defined by its experience. It is part of the flow of time. The human being is completely different. He doesn't automatically react to circumstance. He responds. He evaluates. He asks if something has value. There's a decision process.

And if a man decides that he wants something and takes action it is based on real significance.

And it is correct to say, 'I see' even though it is effortless, because seeing is significant and alerts me to reality. It is automatic and it is a decision. It tells me the world is real and I am real – it corresponds to chochmah/wisdom.

Sight is not inadvertent. It is positive. This is the meaning of 'want/ratzon'.

This wanting is based on the knowledge of the Creator. All experience it, but some deny it. Everyone who is human experiences, but some discount it, because they want to rather restructure the world so they 'can have a handle on it'.

So this is how we can see there are vessels, which are a worldly presence (not connected to its source, as is light), yet it remains completely representative of the source.

Ratzon is the point. Any human activity needs to have a point, or it is meaningless.