Tuesday, May 31, 2016

“No Need to Convince Yourself” p:44

AyinBase / Ayin Beis with R' Paltiel, Iyar 5776 

Page 44 of the pamphlet – (second last line of the page. Line starts: 'yis...') [page 34 in the book]. For text see below.

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If there is gilui/revelation (and this is an internal revelation), there are by necessity sphirot.

Notes by Chuna Silverman: Rabbi Abba Paltiel Shiur Rebbe Rashab

RE: Gilui & Pshitus, both, of Sefiras
Gilui does not mean that it’s for external expression, but, in essence- what it stands for internally-is gilui.  Gilui automatically carries in it serfiros. 
Yona, “Can we clarify what that means?” not needed for external expression…
Rabbi answered, “like we said yesterday, Knowing  oneself is also gilui.
We have to understand an important principle about nefesh and ohr and gilui, in that context.
Gilui does not mean that you know something in contrast to something else.  You know that there is chochma and there is binah.  In binah’s process of knowing, there is contrast to various things that it identifies.  Even chochma is also gilui, is also awareness, but chochma does not know things by contrast.
(3 minutes)  We always point to the “seeing the sky”.  Sight as we have said is analogous to chochma.  When we see an object we say, “okay I know what I’m seeing.  I see it because There’s a place where it is, and a place where it’s not. There’s a contrast. “  How do you see the sky? One smooth reality. With identical color and presentation..how do you see it.  This is the idea that we see htings because of their inherent truth.  Hamiti himotzoi. There’s a truth to being.  There’s a Gdly truth of existence.  This is where Chochma comes from, what it is about. It says in Tanya, in a note, that “there is only He and none besides Him- This is chochma.
IN chochma you are capable of knowing and relating to It’s absolute truth and nothing to do with any kind of contrast.  What does it mean knowing?  If there’s no contrast, define the word knowing.  How can we?
This is why we say that chochma is synonymous to bitul. This knowing is not by personal identity. To define what you know. You can’t define what you know.  Rather you know because you are accepting the truth as it is. This is the knowledge.  This is the dif between Animals of the water or land animals.  Both know the same things. but the water creatures don’t accept anything, they know it already.  The land animals know what they know and ‘accept it.’  There isn’t a process of contrast (chuna: binah), but yet you know what you know, (chuna: without contrast).
If it is in the aspect of gilui, there must be serfiras.  Inherent in gilui is the whole process that brings gilui about.  You don’t go through the process, but it’s inherent in gilui.
In sight, seeing the sky, what is inherent in gilui.  The first step in gilui is that there’s something to know.  It doesn’t define itself, ‘what is it’, it’s just that there’s something to know.  This (there’s something to know) is exclusively because of your bitul.  Nothing is convincing you to know, but this is the bitul of chochma.  You simply know that there is a Truth.  Hamiti himatzo, that is the first step.  This is inherent in gilui, even you don’t go through a process of proving it, or countering.  You believe that it’s there and you know there is a truth and you accept it without any contrasts.  Of course there’s a truth.  This is the first principle.   Its not staying hidden, it is showing itself to you, but not in a gradual manner, to convince, but all at once.  You don’t need to convince yourself, but just accept.  There’s no way you can know this, to understand it in your mind, like the sky, to bring a very simple example. 
Yona, “The sky here stands for that kind of gilui and by force has the sefiros.” 
Rabbi, “That’s Right.  It has this various stages. There is something to know. IF there isn’t something to know, you wouldn’t see the sky. (the first stage).
Yona, “But the fact that there is something, why should it be divided into ten defined…”
Rabbi, “It’s automatically. This is the final product and includes all the various steps, because it’s gilui.”
Yona, “is this similar to the idea that each thing has six dimensions, Axiomatic like that?”
Rabbi, “if that helps you, then yes.  The truth is that you do not need to go there. Because it’s right in front…that we know without going there is much deeper, much truer, without that examination.
Yona, “I’m asking how we went from this gilui which is so pshitus and we seemingly put on the ten defined elements. How did that happen?”
Rabbi, “Bc in gilui there are inherently stages, even though you don’t go through the stages. But it’s inherent.”
Yona, “We said that it’s not by contrast. But here we’re saying there are stages.”
Rabbi, “Yes, it’s internal stage and not only that, but processed simultaneously.”
“How are ‘stages’ different from contrast?”
“Contrast is proof, where beforehand you don’t know it.  Here you know before you go through the stages.”
Daniel, “with chochma comes the word “know”.  Hamitie yimatzo, there’s a First Being…cannot know….
First you say we know and then we cannot know. It seems a contradiction.
Rabbi, “there’s no contradiction.  I want you to ask this question to yourself“
Dan, “(Yes) I found an answer.  I know that I don’t know.”
Rabbi, “But, I know it, or I don’t know it?  do I know something that I don’t’ know or there is nothing to know? “
Daniel, “Yes, there is something to know.”
Rabbi, “So I know it.”
(15 minutes) I cannot identify it beyond the proof of its presence.  This is  the phenomenon of chochma, of sight.  This is why sight is of such great significance and comes with such conviction. Because you know it not by personal experience, but because of its own truth.
Two lines from bottom on page mem daled.
And then in this gilui, there are two modes.  All the dif variations are all within the essence. In our terminology, it’s not by encounter or exposition, but due to the essence itself.
What’s the dif between the two manners…
One manner is the aspect, has the quality of, bli gvul, although it’s gilui…the gilui is b’bechinas bli gvul.
This is  a real challenge.
We have to remember that we have Gdly powers, not by experimentation, our own experience. These are neshama powers. The neshama is, like we said, 6D, a Gdly Truth. And the powers that emanate are of Gdly quality. I know because I know.  If it’s true, then I know.  In our world we are close to losing it.
Rabbi, “A very very common question, “prove it!”  And I say, that if you ask that question, you must be blind.”
Because that which you know by seeing is beyond proof, not because it has proven itself to you, but because it has proven itself to itself.
I am going off because I know the difficulties involved.
(Chuna: The following is subtle)
Three dimensions vs Six. What’s the difference in terms of your awareness of three or six…
Three is how you know it, six is how it is. Nothing exists in 3D, its only how you refer to it,
Six is what its true presence is.  This is how chochma knows things.  Not three dimensions, but six.  How do you know there’s stuff on the other side?  B/c I know that it’s a real thing.
If you need to prove it, then your blind. Relate to the reality, not how you see it.  Not just know the reality, but connect to it. Can you live in a three dimensional world, No way.
From outside you see everything. But on the inside, there’s 6D, you’re there.  This is what the Rebbe says.
The one manner is a bli gvul aspect- stating that there is a reality there.  It doesn’t give you any dimensions.  The gilui itself contains bli gvul quality bec of the source of where it comes. This is the real chochma. That is why chochma is bitul, bc there is no way to grasp that. All the sefiros are in one.
But in this gilui too, there are also sefiros, even though it’s bli gvul. Except that the sefiros are in the aspect of no end. They have that quality of bli gvul. No end to the number of sefiros.
“Does that mean that there were more than ten sefiros originally?”
After the tzimtzum there were only ten sefiros. Beforehand, there was no limit.
It’s an interesting inyon, not “it” but it explains the idea. There’s a mathematical dilemma.
Every distance can be divided in half. If you continue to divide, it keeps getting smaller. There’s no limit to halving. Technically, you have an infinite number of units from ‘here’ to ‘here’, so how do you ever get there.  The point is that when you make a step, you are covering an infinite distance.  This is the dif between 3D and 6D.
So this is one mode of giliui. Sefiras ein ketz. This is bli gvul.

The eser sefiras hagnezusos is after tzimtzum.

Monday, May 30, 2016

“Know Yourself and Beyond” p:44

AyinBase / Ayin Beis with R' Paltiel, Iyar 5776 

Page 44 of the pamphlet – (second last line of the page. Line starts: 'yis...') [page 34 in the book]. For text see below.

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The 'simplicity' and the distinct sphirot are seemingly opposite themes... the resolution is due to the principle of gilui/revelation.

The creations of the sea cannot express the same level of praise as can the creatures of the land (the sea creatures have other advantages). The land creatures, know themselves (note: it is incorrect to say that all they know is themselves) due to gilui/revelation.

They were given the prviledge to know themselves and what they stand for...

knowing oneself is not due to 'experience'. It is a gilui/revelation from its nefesh.

Sunday, May 29, 2016

“Source III; Beyond Correct” p:44

AyinBase / Ayin Beis with R' Paltiel, Iyar 5776

Page 44 of the pamphlet – (last quarter of the page. Line starts: 'she-yi-heyeah...') [page 34 in the book]. For text see below.

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We are looking at how there can be 10 sphirot in the level of simplicity/pshitut.

The human sechel identifies reality. A dining room calls for a dining room table. The room is a makor/source for all the things that it contains.

All the furnishings are unified in a state of simplicity/pshitus within the source/makor.

Friday, May 27, 2016

“Source II” p:44

AyinBase / Ayin Beis with R' Paltiel, Iyar 5776 

Page 44 of the pamphlet – (last quarter of the page. Line starts: 'zeh...') [page 34 in the book]. For text see below.

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Oneg/pleasure is internal. Ratzon/will is an active state. Sechel/mind is intitiated by ratzon.

Oneg/delight is united with the life-force of the soul.

Each thing that is revealed has sphirot. Why? Sight is a reflection of chochmah/wisdom. It is a way of knowing without taking the object out of its setting. Sight has the perspective of, 'things are being shown to me' and this is the real view of sight. This is in contrast to touch where one grasps about in the dark.

So in sight we have 2 realizations: a] what we see, and b] the One who shows us, that which we view – this is insight/chochmah.

So each revelation has 10 sphirot – that is the means He uses for presentation.

Thursday, May 26, 2016

“Source” p:44

AyinBase / Ayin Beis with R' Paltiel, Iyar 5776 

Page 44 of the pamphlet – (last quarter of the page. Line starts: 'zeh...') [page 34 in the book]. For text see below.

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The makor/source is a ever-flowing, never-ending resource.

Try to identify what it is – it defies identification.

This means it is b'pshitus/simple.

A source is not identifiable – it is an endless resource that is not composed of the resource it provides...

This is like ratzon/will that is without borders and limits. If you know ratzon you cannot ask, why do you want to live?

It is not an identifiable presence, and thus anything connected to it is like it.  

Wednesday, May 25, 2016

“Tough Stuff” p:44

AyinBase / Ayin Beis with R' Paltiel, Iyar 5776

Page 44 of the pamphlet – (last quarter of the page. Line starts: 'zeh...') [page 34 in the book]. For text see below.

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A person does not create will/ratzon. The ratzon/will makes the person. It can be obscured, when one becomes pre-occupied with a worldly effect.

To get back to one's will, you have to just identify who you are... we get pre-occupied with important things, but on a worldly level and we lose track of what we represent.

Chassidus begins above. It starts with ohr ein sof, and the 10 hidden sphirot, and below that the kav...

The Torah says, 'always remember that the land you own, is My land.' Stuff you get from the world vs what you get from Him – qualitatively different...

Note: The video from tonight was lost due to a software issue.

Here are additional notes from Chuna:

Wednesday Morning

Eser sefiras hagnenuzos justify the fact of gvul, there’s a source for it.  But the sefiras themselves are hidden, treasured in ein sof.
What is the relationship of the sefiras hagenuzos that represent gvul, how do they correlate to ein sof in which they are hidden.
The question we are dealing with, to reiterate, is how can there be pshitus in gvul?
This is clearly an addition of gvul.
What is the relationship between this ‘gvul’ and the ‘bli gvul’ in which they are treasured?
Let’s approach it peripherally, what would be the first thought we would say is that the bli gvul possess the gvul.  There are two distinct levels, but the gvul is possessed by the bli gvul, as Yona’s notes state.
Koach refers to distinct powers as opposed to the possessor.
The reflection in the human being: there is the ratzon which knows no bounds (it relates to reality directly) no pathways needed, no effort needed.  He is where he should be and belongs.
We have discussed this before.  A dining room table in a dining room belongs there, even before delivery.  From the dining room point of view, it identifies where a table belongs, and yet the dining room has a table.  There are two things.  And there is no comparison between the two.
This is what the Rebbe is saying, that we have the ratzon which defies all obstacles because it is where it should be, and then there’s a lower level.  I recognize where I should be and I have to create a means to get there.
Wednesday Night
What is the basis of sight? It’s 100 miles from me, but I can relate to it.
The answer to that is profound but simple.  Sechel is a derivative of ratzon.  In our worldly world, wanting to understand and making to understand is not sechel.  It’s personal preference. Without going into all details of this protest, it is a false premise.  To accept an objective truth you have to want it.  I relate to such a thing.  Sechel operates on the basis of the power of ratzon. What is the power of ratzon?  Ratzon is the quality of the HB that the HB cannot understand.  There is no explanation or reason.  Ratzon is a Gdly spark of Truth embedded in the human soul. So when it comes to learning Chassidus, at night, and it’s Ayin Beis, and we say “I’m not up to it…” we have to remember that we are never up to it.  But we have a spark of life that expresses in sechel and beforehand, in ratzon.  The ratzon is a super-experience of the HB. There’s no explanation for it because there is no worldly gain of attaining that which the Ratzon wants.  He is where his ratzon wants to be.  Is there any physical gain here?  
Baruch asked, “I know we spent a long time discussing this principle, but I don’t understand it.” 
”Alright.  You cannot understand something that’s beyond understanding.  Only what it’s about, you can find it in your mind, that Truth. 
Yona, “by means of this faculty called Ratzon, a person is able to relate…
A person can travel from one place to another without obstruction.  “Where he wants to be” is not contained in sechel. It’s outside our domain of influence.
A person does not create ratzon.  If the ratzon is there, what is obstructing it that we don’t sense it? He is preoccupied with the worldly level of interest and thus it obliviates this reality. Why should you eat? To live.  That is an insight. Because moment to moment our conscious will is to eat because of hunger.  Of course you have a will to live, but to sense that is uncommon.
“To get back to ratzon you have to leave behind the distractions.?”
“No, leave nothing.  You have to identify yourself with what you are.  It’s an amazing thing. We forget what we are and what we stand for and what we represent.”
Akiva, “We look at things through a worldly perspective?”
When it comes to wealth.  What does it mean to him that he comes to wealth.  I will buy a comfortable house and a vacation home, 24 hour service, a Rolls Royce and a helicopter.  I would be what I want to be effortlessly.  I would sleep in a different hotel nightly…
Baruch , “this I understand…”
Rabbi, “We lose our human values.  We lose ourselves.  What is the greatest day of human life according to Torah?  The Shabbos.  It’s a day that Hashem rests and He includes us in the celebration.  I’m giving you My day of rest and you are part of this.  Yom Kippur is high, but Shabbos is Hashem’s ‘vacation’- the moment where you come back to yourself and recognize your reality.
There’s a phenomenal depth that we possess but we lose sight of it by habit or discounting it as kid’s stuff.  That’s the worst. What is the experience of knowing this? What do I have to gain?
Let’s connect it to an element of discussion.  We have chochma and Binah.  Binah is when you take the Chochma and bring it down in to minute details.  I have a structure.  I have a table and its function is to hold my book.  If a leg is missing then it’s not stationary. But if you’re going to explain the table on the level of chochma, where you realize that ‘yes, it serves that purpose’ but why is that purpose so significant to me?  Do you really want to not hold the book in your hand?  Chassidus insists ‘top down.”  It begins from Ohr Ein Sof and then eser sefiros hagnezuzos and then eventually comes down the kav and then the four worlds and so forth.  When is four legs and a board a valid understanding?
Yona, “from a truth perspective, it’s never valid.  From below, it’s always valid.
Rabbi, “is it a real thing, or a concoction we call a table?  Is ownership convention or a Gdly reality? The Torah speaks about business and transactions…but the Torah says that always remember that the land you own is My land.”  In the world, and beyond worldly values.
I want to ask a point blank question.  Which land do you value more.  Land you acquire from the world, or land you get from Gd? Land that comes from nothingness, that you go and take, no previous owner.  Or land that Gd gives you.  No question about it.
Even if we were to relinquish land after 50 years to an original owner, we would still rather live on a piece of land that Gd gave us for a shorter time.
You’re a guest in someone’s home and he serves you dinner.  That food being served to you, who does it belong to? You or the host?  You are swallowing his food. And what would you prefer, food that was noones, or food belonging to Gd, the Host?
These are such simple discussion that anyone can relate to them and relating to these principles are what define human intelligence!  This is intelligence that draws from ratzon, from life.  Therefore, when you feel that you’re tired and you can’t summon the power of concentration, we summon them because there’s no end to relating to life.
Just a little surface scratch…and we say to ourselves, what’s going on with me?  Where was I? 
After 50 years it returns. So we say, “I can’t own a piece of land?”  Hashem says it’s Mine.  I lose a worldly value of owning the land longer, but I have the privilege to live, work, harvest, produce., on Gd’s land.
When you are a guest in someone’s home.  Is the experience of being in his home eating the food he is giving you?  No, it’s being in the home and relating to the host.*fireworks*
You are giving up the harvest, but you’re in My land.  On the simplest level, these are the principles which we are discussing here, from the text itself.  The eser sefiras haganuzos. This is Shame Havayah. This is the root for the Kav and all the sefiros throughout the development.  Our chochma and our bina and our speech and thought.  They are reflections of, and are rooted in, those higher sources.  Hashem created us in Hs form and likeness. 
That is why it is appropriate to use the HB in explaining these higher principles, because we are a mushul for higher principles.  As Earthly as he is, there are qualities like Ratzon and Oneg where there is no way to explain it.
Yona, “today’s Tanya.  Even meaningful things- like family, we try to get beyond that.  To cleave to Hashem we put aside all our concerns.  That seems like putting aside your experiences and even so- called legitimate concerns to reach real Ratzon; seems then to be quite distant from us.  Or very easily unseen.”
Rabbi, “Let me add a notch.  How do we then maintain an even keel in connecting and focus on the higher qualities when in fact we have physical needs which require us getting involved with day to day things that are not Ratzon?  So how are we not going to be drawn into that, which our whole system of clarity depends on?”
Yona, “when we do it for his sake?”
Rabbi, “Gd says, ‘you purchase your own, til the land and harvest it.  You pay for it.  But you should remember it’s My land.’ How do we relate to this statement?  Very simple.  While you are harvesting the land, right then and there, it is really My land.  (Do we allow ourselves to see it’s not ours.  There’s no rat race here.)  

Rabbi, “What does Gd need land for? ‘Because I want to participate in your world’.  You think that you’re harvesting for your sake.  But you’re not, you are rather allowing Me to participate with you, welcomed by you.  This is closer to the reality.’

“Like Source; 10 Elements in Simplicity” p:44

AyinBase / Ayin Beis with R' Paltiel, Iyar 5776 

Page 44 of the pamphlet – (last quarter of the page. Line starts: 'zeh...') [page 34 in the book]. For text see below.

Questions, comments, or to join our Whatsapp Group:

We're are looking at how the theme of 'simplicity' co-exists with definitive entities.

You may think, 'the infinite level possesses the finite level, like a finite faculty is possessed by an infinite human being'. For example the human being has 'will/ratzon' which knows no bounds, limits, or obstacles.

And then there is a lower level in the human being that knows that 'to get where he has to be', he needs to take defined steps.

The process is on a separate level from 'the reality itself'.

Tuesday, May 24, 2016

“Simple” p:44

AyinBase / Ayin Beis with R' Paltiel, Iyar 5776 

Page 44 of the pamphlet – (last quarter of the page. Line starts: 'ach...') [page 34 in the book]. For text see below.

Questions, comments, or to join our Whatsapp Group:

We're asking, 'how can the 10 hidden sphirot be there in a state of simplicity, and yet they have definition?'

Notes by Ron Hershcopf:

In addressing the question of how we can say the 10 Sefiros Haganuzos are bpshitus/unified in a simple unity, we pointing out that they are NOT the koach of gvul (faculty of limitation) in Ein Sof.

This means they are not a distinct entity or ability like the ability to walk a physical distance to a place is a distinct ability and almost a different realm from the perspective of ratzon/will of the person about which the Baal Shem Tov says, "where the ratzon of the person is, that is where he is", meaning ratzon does not recognize the physical distance.

Regarding, the point about Ratzon ruling over the other faculties by force/fiat, this was said in conjunction with the point that the other faculties do not come from the ratzon. Is the point that if they did come from ratzon, then there would be no need for force, and they would follow automatically and willingly?

Monday, May 23, 2016

“He is What He is” p:44

AyinBase / Ayin Beis with R' Paltiel, Iyar 5776 

Page 44 of the pamphlet – (Near middle of the page. Line starts: 'Umnum...') [page 33 in the book]. For text see below.

Questions, comments, or to join our Whatsapp Group:

We are looking within intelligence/sechel, which usually has an object of its thought, but in this case the object is part of intelligence/sechel itself – namely a reality that is intangible.

We said now is a time of 'aseh tov / do good' which is more subtle than 'leave evil'.