Wednesday, November 30, 2016

“Rule The Day” p 57

Ayin Base with R' Paltiel. Tishrei 5777 



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Page 57 [of the pamphlet] about halfway into the page – line starts: 'umekoran'. (P44 in the book)

There is a complete union between the light and the illuminator.


Light always remains united with it's source.


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Tuesday, November 29, 2016

“Great Import” p 57

Ayin Base with R' Paltiel. Tishrei 5777 



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Page 57 [of the pamphlet] about a third into the page – line starts: 'di-yichud'. (P43 in the book)

The Rebbe is insisting we learn the fine principles of chassidus!

Light has 2 elements – as it is unto itself, and as it is unto its source. Due to its association with its source it actually acquires the quality of its source.


The union of the light with the vessels is on the level of 2 things coming together.


By contrast the union of the lights with their source is complete.

And this is how it is also preceding the tzimtzum.

And at that level the 10 sphirot are the first allusion to world...

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Monday, November 28, 2016

“Full Unity” p 57

Ayin Base with R' Paltiel. Tishrei 5777 



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Page 57 [of the pamphlet] 6th line of the page – line starts: 'keshurin'. (P43 in the book)

The Rebbe is explaining the difference between lights/orot and vessels/keilim.


Lights are of the same 'material' as their source. This is not the case with the vessels.


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Sunday, November 27, 2016

“Real Presence” p 57

Ayin Base with R' Paltiel. Tishrei 5777

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Page 57 [of the pamphlet] 6th line of the page – line starts: 'keshurin'. (P43 in the book)

The level of 'filling world' settles into world and relates to all its details. The surrounding level does not relate to the details of the world.

This 'filling level' is also Godliness. It is rooted in the the surrounding level'.

The Rebbe explains, that the memale ['filling world level'] is contained within the sovev ['surrounding the worlds level'] as the the sovev is contain within the ohr ein sof.

Why is there affinity between these different levels? There is a 'First Being' who creates everything... this means not that there is 'stuff without meaning', but rather it is recognizable as His creation... and thus it has the reality of a real presence.


Imagine a world without human beings. Jungles, fish, butterflies, and no humans. What would it represent?! Nothing. Nada. Zip. Zilch.

What is the special attribute of the human being?


He has an element of truth. A real creation represents its Creator.


There is a truth in everything that He created. Particularly in the human being. He gives value to all other creatures.

The details of the world, which unto themselves lack completion and significance, have an affinity with the surrounding level and the truth of creation... they did not develop on their own... His spirit flows through everything...


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Friday, November 25, 2016

“Same Primary Reality” p 57

Ayin Base with R' Paltiel. Tishrei 5777 



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Page 57 [of the pamphlet] 6th line of the page – line starts: 'keshurin'. (P43 in the book)

We said that the light that fills the world is also united with the surrounding light...

The level of the filling light comes forth in the 32 paths of knowledge – all connected to the garment itself – the surrounding light – and are made of the same primary reality.


Light is always representative of its source. It never becomes an entity unto itself. So how does the contraction/tzimtzum affect it? The light lands up taking on the feature of 'presence', rather than just being fully unified with its source.


We are looking at light and vessel – they are distinguishable by this feature: light cannot be separated from its source. The vessel can be separated. Both light and vessel originate in the source and are unified with it. But there's a difference in the way the light and vessel are unified.

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Thursday, November 24, 2016

“Paths of Wisdom” p 57

Ayin Base with R' Paltiel. Tishrei 5777 



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Page 57 [of the pamphlet] 2nd line of the page – line starts: 'uvul'. (P43 in the book)

Godliness relates to the world even on a specific level.


From the surrounding level there flows through to the level of filling all worlds.


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Wednesday, November 23, 2016

“He Fills It” p 56-57

Ayin Base with R' Paltiel. Tishrei 5777 


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Page 56 [of the pamphlet] last line of the page – line starts: 'vehinei'. (P43 in the book)

When a host serves his guest and the guest begins to eat and tastes the food, nonetheless that food carries the significance of where that food came from.

If the host would get up and leave, the guest would not want to eat. He would lose his appetite.

The level of 'filling all worlds' means He provides for everything to be. And not that He created the world like a man makes a watch, but rather that He fills the world. The creation continues to carry the significance of the Creator.


So the level of 'filling the worlds' is 'worldly', but it is there with a Godly imprint.


The level of 'surrounding all worlds' brings to the world a sense of total nullification/bitul.

This is what makes things real. If this initial aspect is lost you have nothing. A true sense of being comes from the level of sovev / surrounding the worlds – this gives a sense of Source and Origin.

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Tuesday, November 22, 2016

“Root & Source” p 56

Ayin Base with R' Paltiel. Tishrei 5777 



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Page 56 [of the pamphlet] 3rd last line of the page – line starts: 'zeh-hu'. (P43 in the book)

A question triggers an internal process to go to the basis for the answer. This is the source and root [shoresh and makor]. The source is not the answer, it is the basis for the answer.

Man relates to the source of things. Not to the experiential level.


The light from the level that is 'filling all worlds' [involved with the details of the world], has a light or spirit from the level of 'surrounding all worlds'.


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Monday, November 21, 2016

“No Movie” p 56

Ayin Base with R' Paltiel. Tishrei 5777 



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Page 56 [of the pamphlet] 3rd last line of the page – line starts: 'zeh-hu'. (P43 in the book)

The Rebbe is explaining why the 10 hidden sphirot need an additional tzimtzum in order to provide for world.


If the world lost sense of its Creator it would lose its presence.


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Sunday, November 20, 2016

“Massive Attack; Shine” p 56

Ayin Base with R' Paltiel. Tishrei 5777 



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Page 56 [of the pamphlet] lower quarter of the page – line starts: 'bhituhrvut'. (P43 in the book)

Kavanah/intent is much more refined than any other emanation and much more representative of the essence than anything else.


There is an attack on sechel/mind from all sides. Sechel is a soul expression not a wordly phenomenon.

He reveals how everything is part of one creation. This is revelation. Only He can do this.

Sechel is a soul emanation. We do not define it. Like you cannot define life. We have it. It is a Godly gift. Sechel cannot be proven – you either see it or you don't.



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Friday, November 18, 2016

“Everything Interrelates” p 56

Ayin Base with R' Paltiel. Tishrei 5777 



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Page 56 [of the pamphlet] lower quarter of the page – line starts: 'bhituhrvut'. (P43 in the book)

The process of tzimtzum below is one step. Above it is 2 step – removal of the light, and secondly a contraction of the sphirot themselves.

At the outset the sphirot are intermingled together. It is representative of the fact that there is a higher light that combines them all. And they are all dedicated to this higher element.

This is like the way the shine of the sun is nullified within the sun itself.

God made light before there were any creations to benefit from it. He is introducing a truth element saying, 'Hey, this is a Godly creation!' - light is removal of the worldly concealment allowing for unification and intermingling.

Rambam says, “know there is a First Being that brings everything into existence” and this is what allow everything to interrelate. This statement is reflected on the worldly level by 'light'.


So thus the light of the 1st day was 'super-worldly' – it was light without a luminary – it was the Godly presence. It was overpowering.


So afterwards it was given a 'physical' representation – namely the sun.

Yes, the the light of the 1st day was camouflaged by hiding the light in the sun, but yet the same effect remains. Day-light is transformative, and the sun is an essential illuminator.

The ray of light is fully nullified to the sun.

The 10 hidden sphirot before the tzimtzum were fully nullified to the infinite light that surrounded them.

That's why 'above' the tzimtzum is a 2 step process.

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Thursday, November 17, 2016

“Go East; Go This Way” p 56

Ayin Base with R' Paltiel. Tishrei 5777 

Pic: Alon Goldsmith 


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Page 56 [of the pamphlet] lower quarter of the page – line starts: 'bhituhrvut'. (P43 in the book)

We are discussing the tzimtzum in detail. We are looking at why the way it occurs here below is different from how it occurs above.

Below there is one step that accomplishes the tzimtzum. For example if you have a word... and each letter there is part of that word... which is a living sechel/concept... and if you remove a letter it is no longer the same word and the overall light is removed – this is a metaphor for the tzimtzum.


Above the process is different.


Firstly the infinite light is removed and goes back to its source. And secondly, the 10 sphirot, which are the root for the kav/line are identified individually.


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Wednesday, November 16, 2016

“You Are Named” p 56

Ayin Base with R' Paltiel. Tishrei 5777 



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Page 56 [of the pamphlet] below middle of the page – line starts: 'histalkut'. (P43 in the book)

The principle of all the sphirot being unified is removed and each is brought forward individually.

The encompassing light is also removed/nistalek.

If you remove one letter from the word 'baruch', then the encompassing light automatically vanishes.

Above in the 10 hidden sphirot there are 2 individual tzitzumim/contractions. Firstly, the reduction of the 'infinity element'. This is the contraction of the infinite light into concealment. It is incorporated back into its essence.


How is this done? Reality cannot vanish so how can the infinite light be contracted? It is absorbed into its source. Light is present in the presence of an essence. For example a human being changes the entire environment...


And secondly, the tzimtzum that affects the root of the kav/line to permit one sphirah to be revealed at a time... and not a whole blend of sphirot at once.

And the revelation of the sphirot one by one is still within the context of an overall reality and this provides for a world and a clarity of what is being represented.

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Tuesday, November 15, 2016

“Contracted Grandeur” p 56

Ayin Base with R' Paltiel. Tishrei 5777 



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Page 56 [of the pamphlet] below middle of the page – line starts: 'deyeshlaymor'. (P43 in the book)

We are correlating the metaphor of the letters with combination of lights as they are included in their source before the tzimtzum.

The fact that there are 10 sphirot is due to the inner light [ohr pnimi] which corresponds to 'intent'/kavanah elyona – a supreme intent to affect creation.


By means of the tzimtzum the sphirot are exposed individually in a defined manner.


Before the tzimtzum there was no identification of any individual quality.

The tzimtzum has 2 effects. 1. it conceals the overall reality and individual faculties come to the fore. For the soul to come into the body, its grandeur had to be contracted... the faculties are drawn from the soul where they are unified and not defined.


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Monday, November 14, 2016

“Do Nothing” p 56

Ayin Base with R' Paltiel. Tishrei 5777

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Page 56 [of the pamphlet] at middle of the page – line starts: 'veyeshlomar. (P43 in the book)


The 10 hidden sphirot are included in and unified with the ohr ein sof. At that level nothing is out of place.

And at that level there is revelation of light. Light is indicative of the presence of the essence.

The essence does not have to 'do anything' to have this effect. Its mere presence brings light.

The intent is that each sphirah should have its own nature – this is ohr pnimi.

And then there's a general light that is above all the specific sphirot.


On the one hand they are distinct and on the other hand they are completely unified within the encompassing light.


As a result of the tzimtzum each sphirah is brought down individually (not all 10 as one – which is representative of the infinite light).

And also the encompassing light is removed by the tzimtzum/contraction.


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Sunday, November 13, 2016

“Concrete Presence” p 56

Ayin Base with R' Paltiel. Tishrei 5777 



Page 56 [of the pamphlet] at middle of the page – line starts: 'veyeshlomar. (P43 in the book)


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It is very hard to present the material – to present what we are learning...

For that reason we are starting again at the middle of the page.

Letters are the equivalent of a 'concrete presence'. For that you need to go back to the source of sechel!

This is what is behind the point of every idea/paradigm/sechel. It is more pointed than the point.

Letters bring the sechel to a concrete presence with ramifications and applications...

An illustration of the way that letters are rooted higher than sechel/mind is the way that the 10 hidden sphirot are treasured and hidden in the ohr ein sof that precedes the tzimtzum/contraction.

After tzimtzum there is a relation to expression/revelation. Before you have the light 'as it is unto itself'.


So you may ask what are the 10 sphirot doin' there are that point? 10 implies a number that is necessary and appropriate for creation – and this is before the tzimtzum...


The letters are coming from yechida level of the soul that is the source of sechel/mind.

We live in a huge world – each element contributes to the wholeness of the world – the tree, the bird, the sun etc... there are innumerable stars – beyond counting... how is this accommodated? How does each star have its own place? Does each star fight for its place or is it assigned to it?

The world really accommodates the stars and each thing...

So too in the yechida she b'nefesh – it is the source of all that is in the soul – every faculty and every sechel/state of mind originates there.

The world gives infinite provision. Each star has a place and a reality. The source of the soul (yechida) provides infinite provision...

This yechida is a Godly presence – unlimited – and unites everything. There is inherent unity, not on a secondary level, just because they happen to be on the same level.

This is why there can be untold number of letters coming from the soul and there is no conflict nor shortage of space – they are representative of the soul.

There is an inexhaustible supply of Godliness... this is the truth of existence... thus the world is an indestructible reality.

There is no conflict within the yechida of the soul – this is a Godly spark – one spark is an infinity. It can accommodate an infinite number of letters.

Anything Godly has total clarity. And infinite accommodation – there is not conflict within that truth.

Letters are higher than sechel/mind. They are also a vessel for sechel and identify the sechel at its source.

The soul of man is sichli – it relates to itself and world – this is part of the reality of the soul. Why does the soul need sechel? It has levels higher than that, but it has inherent the mission to be effective and this is where sechel comes into play. The soul tells you by means of sechel what is going on in the world... sechel is the souls statement to you.

In the source each sechel is a reality in its own right... there is no clash. Only one who senses the soul at that level can bring it down in words.

Meteorites collide by direction, not due to a conflict.

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Friday, November 11, 2016

“The Basis of Wisdom” p 56-57

Ayin Base with R' Paltiel. Tishrei 5777 



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Page 56 [of the pamphlet] at last line of the page – line starts: 'vehinei'. (P43 in the book)

We have been talking about how He surrounds all worlds and fills all worlds...

The RAMBAM says that the first principle of chochmah/wisdom is that there is a First Being, who brings all into being – without this all wisdom/chochmah dissipates.

And He is the source, through the 10 sphirot, of the elements of surrounding and filling all worlds.


The light that fills the world [ohr ha-mema'aleh] gives significance to everything. The physical earth has been prepared for man. The wisdom of man translates down into the world of action. The filling light contains a nuance from the presentation of the surrounding light.


The filling light is absorbed within the surrounding light. And both of these are unified within the Infinite Light, blessed be He [ohr ein sof baruch hu].


Lights are ultimately 'dressed in vessels' – and this is a perfect fit between the vessels and the lights they hold. The vessel lends itself to express the nature of the light.

Letters are written with a pen. Written with ink. Ink can be spilled without any connection to letters... the pen can make fine lines, but unto themselves the fine lines do not allude to any idea. They are like vessels. The light needs to be added. The pen does not automatically tell you it will make letters. The lines are like vessels absorbed in the ohr ein sof... by contrast the lights are representative of the light.


Thursday, November 10, 2016

“You Are Worthy!” p 56

Ayin Base with R' Paltiel. Tishrei 5777 


Page 56 [of the pamphlet] at last line of the page – line starts: 'vehinei'. (P43 in the book)

Been talkin' about the 10 hidden sphirot.

They represent the 'coming up' of His will/will [aliyat haratzon]. In truth, unto Himself there are sphirot without limit. 10 indicates an intended design.

This rising of His intent sets a boundry – and the 10 hidden/treasured sphirot represent this.

Think of a wealthy person in contrast to a worthy king. The wealthy man's resources are defined – there is a quantity. The king's wealth and provisions are beyond the realm of being defined by quantity.


When the wealthy man goes to help others it is aroused by the difference between his resources and those of the poor man...


Contrast this with the way a king relates to others. When a king attends to his subjects and his intent to raise them, it is not based on comparison to himself... Rather he says, “they are my subjects. They are worthy of being supported!” it is out of respect for them, not out of pity. It is a completely different attitude. He looks at them from the perspective of their greatness not their neediness.

The way the king is 'motivated' in the description above is to illustrate 'aliyat haratzon' / the arising of His will.

The fact that there are 10 represents that 'there is some kind of a plan'. This is the source for the elements of 'surrounding all the worlds' and 'filling all the worlds'.

Yes, He makes the world and it is from the First Being. Is he divorced from His creation? If the world had no sense of its Originator it would not be real. So we have 'surrounding all worlds' – He as He surrounds the world – and that's what gives it a real sense of presence.

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Wednesday, November 9, 2016

“No Basis” p 56



Ayin Base with R' Paltiel. Tishrei 5777  

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Page 56 [of the pamphlet] at last paragraph of the page – line starts: 'deyesh laymor'. (P43 in the book)

We came to the point that the 10 hidden sphirot are similar to the ray of light hidden within the sun.

The tzimtzum: the infinite light is withdrawn and, each individual sphira becomes an individual presence.

The 10 hidden sphirot are based on His simple will to create.


This is like faith. There is no substantiation for it. It is just the Godly reality in the soul. This is like the First Being – He's beyond our understanding – but He created everything.


Nothing caused His will. It arose in Him. We have no access to this level.

From our perspective it indicates, 'He really wants the world, and people, and Torah.' Reward is based on His will. Why should He care? But He does. His concern goes down to the level of a small mosquito in the deepest jungle.

And the 10 hidden sphirot follow the rise of his will create.

Before the the tzimtzum there were sphirot ein ketz (without limit).

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Tuesday, November 8, 2016

“I Need Your Presence” p 56

Ayin Base with R' Paltiel. Tishrei 5777 



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Page 56 [of the pamphlet] at last paragraph of the page – line starts: 'deyesh laymor'. (P42 in the book)

The Rebbe describe the tzimtzum/contraction and the 10 hidden sphirot.

There are 2 stages. At the first stage the 10 are completely unified with their source like a ray of light in the sun.


The 10 hidden sphirot at this level are only for 'internal consumption' with no connection to the 'outside'. Nevertheless there is a relationship to what will eventually become creation.


This can be seen in the case of the ray of light within the sun. The sun stands for an essential illuminator. The sun doesn't have to take any action to illuminate. Nevertheless it has a ray, which is the impact of the presence of the essence. This is like the host and the guest – the meal is just an excuse – the union between the host and guest is on a higher level.

Similarly, the ray of light is the impact of the presence of the presence.

The ray of light is the way the sun is made to be present in the world, and so too the 10 hidden sphirot have the element that 'yes, He can be known externally'.


Monday, November 7, 2016

“No Mixup” p 56


Ayin Base with R' Paltiel. Tishrei 5777  


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Page 56 [of the pamphlet] below middle of the page – line starts: 'deyesh laymor'. (P42 in the book)

Besides the vitality in every letter, when they are joined together there is a superior light.


Light refers to a cognizance of the presence of the essence.