Sunday, September 27, 2015

“Nothing Stands Alone” p:25/18

AyinBase / Ayin Beis with R' Paltiel, Tishrei 5776 



Page 25 of pamphlet – (At 4th line from end of the page. Line starts: 'tokef...'). Page 19 of the book. For text see below.

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Keilim/vessels are for the purpose of presenting the essence to the 'outside'. 'Creation' means there is 'another presence' beyond the Creator.

Nothing stands alone. The world is made to appear as if it stands alone.

In the human world are reflected everything as it is above. Imagine a host and his guest. The guest is served food appropriate to him. He's at his own level. But if the host leaves he loses interest in the food. Why?

You have people who lack nothing, and lose interest in their own lives. Why?

You can have a whole world and a full development, but without a certain level it is insignificant. Everything needs a 'what it is about'. The host and the guest, is not 'about the food'.


Without the initial reality of your own being, a person loses interest in life.


So when we say the vessels become a creation unto themselves, it means their own initial push is based on their own existence.

Ohrot/lights do not have their own initial presence. They are connected to their source continually.

In everything there is the element of Creator and created. And the human being cannot orient himself with recognition of the Creator. The soul is God's presence within you.

And in the Godly element there are no vessels – you accept it on His terms. You don't have the means to understand it. And you don't want to understand it – you just want Him in you. This is like breathing. He breathes into you. You don't grasp it. You don't understand it.

The level of Atik has no vessels. The level of Ak, which is higher, does have vessels.


Thursday, September 24, 2015

“The Intention of Rain” p:25/18

AyinBase / Ayin Beis with R' Paltiel, Tishrei 5776 



Page 25 of pamphlet – (At middle of the page. Line starts: 'hi-nu...'). Page 19 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

Similar to what we said before, keilim/vessels have a superiority to lights. In terms of quality and message, lights are much superior to vessels. But the vessels reach into the essence.

In the level of atik, there is no element of vessels/keilim.

In the level of ak there are keilim/vessels.

There's a constant conflict between and inner Torah view and the worldly view... There's a verse that says, 'rain comes from the heavens to water the earth and cause it to be productive'. From an external view, the fact that the rain has an positive effect is un-intentional on the part of the rain...

So too regarding light... we speak of it in supreme terms, but from an external perspective it is mearly energy on the a spectrum...

In both cases the most significant aspect is totally discounted...!


The intent and the spirit is stripped out.


The reason we are looking at these different models is that if we are exposed to the worldly secular view with it's models that can be replicated it is enormously convincing. And to illustrate something from what we are learning – a higher level that does have vessels and a lower level that is lacking in keilim/vessels.

The Torah explanation of the world is totally different from the secular explanation. The secular view begins with, 'the world is a complex interaction of many parts, the basic of which is the atom or the subatomic particle. And none of the particles has any sense of the result of their combination'.

The Torah view is that the world is not only a creation, but it is a Godly creation.

From this perspective the 'Godly spirit' is the basic building block. And that is indestrucable.

The secularists have the subatomic particle as the ireducible element. The Torah view sees the Godly presence as the basic element.

It is the spirit that this the maintenance of everything in the world, and even more so in the human being. The human being is a microcosm of the world, and his spirit, his brain is key – this is what energizes everything else!

We are saying that there are two stages in everything. All comes from above – from Him. So in everything there is a Godly presence and then there is a wordly aspect. The Godly element is the most significant. The worldly presence is the structure, which is not at all interested in the overall accomplishment.

Ak has keilim because it has the purpose to bring things into the world.

Atik has the role of bringing God himself into the world and thus it has no vessels/keilim.

Malchus/Kingship is the source of all in the world – He gives decrees that represent Him and not the world.


“Simple; Not Simple” p:25/18

AyinBase / Ayin Beis with R' Paltiel, Tishrei 5776 



Page 25 of pamphlet – (At middle of the page. Line starts: 'mah...'). Page 19 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 started on the third section of the page, where the Rebbe explains the question of lights also having 10 sphirot, whereas you may think of them as simple/pashut, since they emanate from the Source.

Something that is simple does not have to justify itself – it is the reality itself.


There are 10 sphirot – if they were simple, you wouldn't have the count of 10.


By its bitul, sechel can receive from the level of ratzon, which has no keilim.



Monday, September 21, 2015

“Something & Nothing” p:25/18

AyinBase / Ayin Beis with R' Paltiel, Tishrei 5776 



Page 25 of pamphlet – (At 3rd paragraph of the page. Line starts: 'umnum...'). Page 19 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

On the one hand are the lights – 'a revelation of concealment'; and then there are the vessels, which are created, and represent something of the world rather than something of the essence. And chochmah consists of these to elements – light and vessels.



Sunday, September 20, 2015

“Darkness Removed” p:25/18

AyinBase / Ayin Beis with R' Paltiel, Tishrei 5776 



Page 25 of pamphlet – (At 3rd paragraph of the page. Line starts: 'umnum...'). Page 19 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 dealing with the topic of vessels and light.

Light is not a 'new creation' – rather it is the revelation of what was concealed. The vessels are a creation – they are a 'step down'.

Now regarding this principle – the verse says, 'wisdom is found from ein/nothing' – saying it does not pre-exists and comes as a novel find... So it is like a new creation... compared to its source it seem to be like a new creation...

Imagine finding a treasure – a billion dollars – it is new to you, but it was not created in the moment you found it...

So the wisdom is not really new. It is new to you. Why is it not really new? It has a place to be. This is in contrast to the way that physicality come on the scene without any preparation.

This is in contrast to the wisdom/chochmah which is new 'on the scene', but is a little like light in that it is attached to its source...

We are looking also at the difference between daylight and light. Daylight removes darkness. Everything becomes visible. Concealment is removed. By contrast light addresses this and that object, and darkness remains at the edge of the illuminated area.

We are looking at this difference between light and daylight, to clarify the difference between gilui ha helem / revelation of concealment, and a novel presentation (which is like yesh mi ein [something from nothing]).


Daylight is like gilui ha-helem – it removes darkness. Everything becomes obvious.


So if it is there, why was it not seen before? How does darkness conceal? What state is this where something is there, yet it is not seen? You don't see it, “'cos the object is there, not here!”

And seeing it means, it is brought to you over here – this is by means of light. Then there is another way of seeing: things are here, 'cos He makes them, and all are in His domain, and thus the separation between things and places is disappeared! The darkness is removed and you see the whole world. You see things not 'cos they are 'over there', but because they are in your world...!

This is the difference between daylight and light.

Daylight removes the darkness and you see the entire world. You see things in their place. Your place and their place is the same! This is an experience on the physical level of the Godly presence!

If people believe they 'make their way in the world', they are continually in a precarious position, struggling to secure their position. But if you sense He places you here and provides then you know you cannot lack for anything and what you have cannot be taken from you...!

So atzilus there are lights and vessels. The vessels are created in the 'world'...

The light that preceded the contraction is the light that is there because the Essence is there.

The contraction removed the reality of light and brought it back in a directed, defined manner. It comes in a kav/line. It still represents the same thing.

The kav itself is representative of the light from before...


Friday, September 18, 2015

“Simple” p:25/18

AyinBase / Ayin Beis with R' Paltiel, Tishrei 5776 



Page 25 of pamphlet – (At 3rd paragraph of the page. Line starts: 'umnum...'). Page 19 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

In atzilus we said there are lights and vessels.

Another notch to this: 'wisdom/chochmah comes from nothing' – this is to say it is a new presence, not a revelation of something already there.

The ohr/light is infinite/'bli gvul'. This light draws from the infinite light that precedes the contraction/tzimtzum.


The human being has a basic simple presence in the world. He is invited here. He owns part of the world. He has a dwelling – this is his simple presence – no-one asks him what he is doing here?


And the human being has all kinds of talents and faculties. And all these details have an element of simplicity/pshitut – since they carry the truth element. Yet there is a difference between the simplicity of the man's home itself and that of all the amenities.



Thursday, September 17, 2015

“Finding From Nowhere” p:25/18

AyinBase / Ayin Beis with R' Paltiel, Tishrei 5776 



Page 25 of pamphlet – (At second paragraph of the page. Line starts: 'ach...'). Page 19 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

Ein/nothing is not a 'what'. What can you ask about it?! Anything that's expressible is not necessarily a question. A wise man is 'into it', and asks to 'dig into it further'. If you ask 'what is the meaning of 'wisdom comes from ein/nothing'? Then that leads into the productive field.

The Rebbe is capturing certain central points from before.

Ohr/light has an enormous effect and it is an intangible. It is a non-entity. It is the announcement that there is an essence.

Light to the sun is like darkness to us. It is a fundamental reality to the sun. For us light seems to be an 'add-on'. We cannot explain essence, but know it exists. Think of the host's presence for the guest. It is beyond conversation or food. There is an essential reality that we experience due to the gift of intelligence.

Someone who lacks that sensitivity, lacks a basic human intelligence, lacks a basic view of reality.

The world of atzilus has these two levels – light and vessels. This is similar to saying a table is really rooted in the essence and the intelligence of the person. And this intelligence is translated in the world in the form of a physical table.

Chochmah/wisdom is representative of something that cannot be defined. It is found from ein/nothing.


And the lights are without a definition – simple - no explanation can be given how they effect what they effect.


There is no activity. No process. And yet we say there is no comparison to their source...!?

this is leading us to a fine principle – 'sign is most fundamental, but it is only there if you open your eyes...!' If you look you have the reality, if you don't look you don't have it. So there is a 'discovery' element to it. Above this level of sight/chochmah there is no 'discovery' element.


“Totally Different” p:25/18

AyinBase / Ayin Beis with R' Paltiel, Tishrei 5776 



Page 25 of pamphlet – (At second paragraph of the page. Line starts: 'ach...'). Page 19 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

Atzilus is the first level that is properly called a 'world'... Above that it is all ohr/light. Atzilus has light in vessels/keilim and thus is qualified to be called a world.


The vessels at that level do not have a tendency to separate. Atzilus in general is at the level of light, even though there are vessels there too.

The human being is a spiritual being, even though he has a physical presence. He is essentially daas. All is physical manifestations are so that spirituality can find a place in the world.



Friday, September 11, 2015

“At The Table” p:24/18

AyinBase / Ayin Beis with R' Paltiel, Ellul 5775 



Page 24 of pamphlet – (At middle of the page. Line starts: 'be-etzem...'). Page 18 of the book. For text see below.

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The souls fit together seamlessly. The distinction between them is due to the keilim/vessels. At the same time there is a distinction between the people.

Their dayas/perspectives are not the same.

But are not all souls from the same source. So what's the big deal if they can resolve their differences and get together?

And man is the essential reason for the creation and he was given the task of developing the world... who is he? And he's the last to be created. And then he comes and takes over!? And the animals gather and bow to him! And this was at the time before the 'sin' when the snake could still talk and contrive schemes...


All this is due to one principle. The principle of daas/דעת. Daas does not mean 'smarts'. There's something unique in man. He has an element for which there is no comparison in the entire creation.

This element is inexplicable.

A totally intangible element.

It is not within human purview. It is a Godly reality that is beyond our understanding, yet we constantly experience it, and treasure it!


Thursday, September 10, 2015

“Full Dedication” p:24/18

AyinBase / Ayin Beis with R' Paltiel, Ellul 5775 



Page 24 of pamphlet – (At middle of the page. Line starts: 'be-etzem...'). Page 18 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 souls fit together seamlessly. The distinction between them is due to the keilim/vessels.

At the giving of Torah, all the souls were together like one man.


How? This is due to the principle of bitul/nullification of the vessels.

The vessel is still present, but fully dedicated.



“A Man is a Presence” p:24/18

AyinBase / Ayin Beis with R' Paltiel, Ellul 5775 



Page 24 of pamphlet – (At middle of the page. Line starts: 'be-etzem...'). Page 18 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


Ohrot/lights have the element of contraction even though they are connected to their source. The vessels represent the source as it is in its original state.


The Rebbe introduced this principle showing how subjugation (kabalat ol – receving the yoke) has a supremacy over sechel/mind.

The concept of union in Torah, means that distinctions remain. The Torah forbids incest, and the world has accepted this, whereas the worldly tentency is to remove distinctions and call that 'union'.



Wednesday, September 9, 2015

“Bright Lights, Concealing Vessels” p:24/18

AyinBase / Ayin Beis with R' Paltiel, Ellul 5775 



Page 24 of pamphlet – (At middle of the page. Line starts: 'be-etzem...'). Page 18 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 bright, and the vessels are concealment, but in terms of their representation of the essence, the vessels are superior to lights! And the bitul of the vessels are superior to that of the lights...!


Think of lights... a man has a home... and having a home is an essential part of being a human being... the home is built prior to being inhabited. When the man enters his home, his presence extends and embraces and touches everything in the home and every last inch of the structure...


And the reason the man's presence has this ohr/light is that in essence a human being has a certain presence that calls for these accommodations...

Tuesday, September 8, 2015

“E Pluribus...” p:24/18

AyinBase / Ayin Beis with R' Paltiel, Ellul 5775 



Page 24 of pamphlet – (At middle of the page. Line starts: 'yesh lomar...'). Page 18 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 camped at Mt Sinai 'like one man' – were were all individuals and quite separate, but at the moment of the giving of the Torah, we became like one man...

The principle of subdivision, where awareness, opinions, and senses of reality differ is due to the vessels/keilim. From the perspective of the souls, all fit together! This is a seamless union. There is no need to negotiation.


This is the way of ohrot/lights. Lights are simple and without distinction and thus there is no subdivision.


The whole phenomenon of distinction is due to the keilim.

The legs of a table are only needed for a table in actuality, but at the conceptual level the legs are not distinct. In the practical world there is a distinction between legs...

So too with people – from the perspective of neshamot, they are just what they are meant to be, without the practical division into different faculties etc...

Through the details of the human being – brain, heart, legs, faculties – you see the overall same principle.

The distinction is on the level of keilim, but from the ohrot level they all fit together seamlessly.