Tuesday, January 31, 2017

“In Truth” p 62


Ayin Base with R' Paltiel. Shvat 5777.

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Page 62 [of the pamphlet] At 4 lines from end of the page – line starts: 'hitchadshut'. (P48 in the book)

The Rebbe has been describing the two types of contraction/tzimtzum.

With the removal of the infinite light you would seem to have new creations appearing on the scene as total novelties...

Seemingly divorced from any origin...

But in truth (from His viewpoint): He initiated the whole project. He made light – it has His parameters – it was not made in response to a request from below.

The real novelty is seen at the level of keilim/vessels.

~~~

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Monday, January 30, 2017

“Light Reduced” p 62


~
Real novelty is applicable only in the in the case of a 'presence of a thing' [metziut davar – a 'thing' not light – a thing of 6 dimensions with its own presence].”
~
Light Reduced” p 62
Ayin Base with R' Paltiel. Shvat 5777.

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Page 62 [of the pamphlet] At lower third of the page – line starts: 'lehitlabesh'. (P47 in the book)

How does light fit into a vessel? And it is a perfect fit. How? To accmplish this there is a second stage in the tzimtzum. The remaining trace of infinity is reduced.

This reduction allows for revelation from the hidden sector. And although it becomes revealed it retains its source principle – the principle of the hidden stage.

And in truth the light after the first contaction – the removal of infinity – while it seems to be a novelty, is not a completely novel situation since it retains a cleaving to its source.

Real novelty is applicable only in the in the case of a 'presence of a thing' [metziut davar – a 'thing' not light – a thing of 6 dimensions with its own presence].

This novelty element is really relevant only to vessels, not to the lights.

~~~

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Sunday, January 29, 2017

“You Get It” p 62


~
World by definition has two states – present and not present. The infinite light [ohr ein sof] does not have 2 states.”
~
You Get It” p 62
Ayin Base with R' Paltiel. Tevet 5777.

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Page 62 [of the pamphlet] At lower third of the page – line starts: 'lehitlabesh'. (P47 in the book)

The way we learn... we receive from His will. He intended for us to have it and we get it... this is the manner of things that have a Godly truth behind it.

The creation of the world began with an arousal of His will. There is nothing that caused this will to come up. There is no cause for it. There is no necessity for it. It is not based on lacking. It was unsolicited – internally or externally...

This caused 10 sphirot. This allows for 'organization'. Prior to this level is it sphirot unlimited [ein ketz].

World by definition has two states – present and not present. The infinite light [ohr ein sof] does not have 2 states.

The world was created by speech. As opposed to thought. Thought is a direct expression of the level/sechel above it – it is connected to the soul.


That's to say not a direct and automatic flow from 'what is going in internally' - it is based on an intentional communication – not a direct flow...

And the vessels where the lights nest are essentially Godliness! How so? If the vessels are part of the world how are they essentially Godliness?

Godliness means something is true in-and-of-itself...

The vessels have a certain truth about them that allows Godly light to dwell in them...!

We do not appreaciate what we are. There is no way to grasp what we perceive in chochmah/inspiration!


~~~
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Friday, January 27, 2017

“Light Joins Vessels” p 62

 ~
The vessel is not a form unto itself, it has an aim, a Godly purpose...”
~
Light Joins Vessels” p 62
Ayin Base with R' Paltiel. Tevet 5777.

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Page 62 [of the pamphlet] At lower third of the page – line starts: 'lehitlabesh'. (P47 in the book)

As the lights are in their infinite source they cannot relate to vessels/keilim.

Lights dwelling in vessels is an essential part of creation.

Initially the light is within its source.

To facilitate a relationship between the lights and vessels there has to be a tzimtzum/contraction.

From this sphirot surface and are able to bring the light to the vessels...

Until the light and the vessels have an inherent union. This is because the vessel is essentially also Godliness.

The vessel is not a form unto itself, it has an aim, a Godly purpose...


~~~

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Thursday, January 26, 2017

“You Make a Home” p 62

~
And now you see a table at the functional level, but at the same time you see how it is represents human dignity...”
~
You Make a Home” p 62
Ayin Base with R' Paltiel. Tevet 5777.

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Page 62 [of the pamphlet] At lower third of the page – line starts: 'le-atzman'. (P47 in the book)

The Rebbe is challenging us to pay attention to the way that the sphirot are at the level of their source in the infinity (ohr ein sof).

The sphirot are there in total union without distinction. This is like all the furnishings in a home being subsumed in the overall purpose of serving the human being.

And yet they still have the aspect of being the 10 sphirot, with the implication of sequence and definition; even, eventually at the worldly level.

His will to create arose...

And by means of the contraction/tzimtzum, each spirah becomes more defined... And each sphirah begins to make sense on its own [meziut nikeret]...

And now they can relate to vessels... The vessels are in a completely different realm – sourced in the existence of the world... But now since the light is more defined it can relate to the vessels...

And now you see a table at the functional level, but at the same time you see how it is represents human dignity... the light is dressed in a vessel.

And these vessels are also essentially Godly...

~~~
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Wednesday, January 25, 2017

“Walk in Light” p 62


~
His intent is that in the context of measure and definition there should be a sense of infinity...”
~
Walk in Light” p 62
Ayin Base with R' Paltiel. Tevet 5777.

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Page 62 [of the pamphlet] Around the middle of the page – line starts: 'hislabshut'. (P47 in the book)

The lights relate fully with the vessels, even though they are so different.

This is because the lights, even at their source level, where they are part of infinity, they have the element of 10 sphirot. The principle of 10 sphirot is that there is an aim and a plan – an inherent possibility for order.

This reaches all the way back to the surfacing of His will - His projection that there will shine measure and limitation...

Sight is not the experience of light deflected from objects. Light comes from a higher source, and it says, 'there's a context, there's a plan to this mess, light will show you the plan'.

His intent is that in the context of measure and definition there should be a sense of infinity...

Yes, we live in the world. But it is a bright world. A world with light.

He created a dark world and lit it up. The pinnacle of that is the giving His Torah to us.

Modern man may say, 'I don't need to depend on Him. I see not because He shows me, but because light deflects off the object.' This is a descent into a hole – into darkness. We focus on the light and His purpose.

~~~

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Tuesday, January 24, 2017

“Presence & Intent” p 62

~
Soul/nefesh enlivens the body. The first place it touches is the mind/moach. It does not stay there, it disseminates life to the whole body. It says, 'I want to be totally identified with you'.”
~
Presence & Intent” p 62
Ayin Base with R' Paltiel. Tevet 5777.

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Page 62 [of the pamphlet] Around the middle of the page – line starts: 'gufin'. (P47 in the book)

We are talking about lights and vessels, which is like a soul enclothed in a body.

The lights and vessels are inherently different.

Ruchni/light seeks to rise... it quests for more inspiration.

And gashmi/vessels seek physicality.

How do they meet. How does each cater to the other.

Things have a presence and an intent. The intent is the 'what is it about' factor.

Where does ohr/light get the idea of being dressed into a vessel?

The light says, 'yes, this is what I want to do...'

Soul/nefesh enlivens the body. The first place it touches is the mind/moach. It does not stay there, it disseminates life to the whole body. It says, 'I want to be totally identified with you'.

The richness of the soul is manifest to us in the element of chochmah/inspiration/wisdom and lower down in sight...

The soul knows it has a function and an intent... and due to this it can relate to a purpose in being dressed into a body.

~~~

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Monday, January 23, 2017

“Body & Soul II” p 62

~
In the lights themselves, as they are in their root, they have the tendency for the distinctions of the 10 sphirot.
~
Body & Soul II” p 62
Ayin Base with R' Paltiel. Tevet 5777.

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Page 62 [of the pamphlet] Above the middle of the page – line starts: 'al-pi'. (P47 in the book)

Light and vessels are categorically different.

Light/soul rises up and vessels/matter settles downwards.

The soul is alive to purity and holiness – it just relates to it, and doesn't have to grasp it. Sechel/mind is the term for the consciousness, and it starts with chochmah/inspiration. It is a sense of truth without grasp.

It is intangible. It is beyond my understanding. And this is where I want to go! This is soul.

The body by contrast, desires lying down and sprawling out... it has the tendency towards coarseness...

This is like the difference between light and vessels.

They are like ruchni and gashmi...

But still the light comes to dwell in the vessels... The lights are not just presented in vessels, but come to relate to the vessels... they find their full expression in being enclothed in vessels...

The vessel lures and holds the light.

In the lights themselves, as they are in their root, they have the tendency for the distinctions of the 10 sphirot.

And there is the will to create, to express in a measured way... forming a finite presence.


~~~
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Sunday, January 22, 2017

“Essence & Insight” p 62


~
How do we know God's intent? Intent is so subtle, how can we know it?
~
Essence & Insight” p 62
Ayin Base with R' Paltiel. Tevet 5777. Today's class: in honor of Eliezer ben Ephraim.

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Page 62 [of the pamphlet] At middle of the page – line starts: 'gufin'. (P47 in the book)

How do lights land up getting dressed into vessels, since light and vessels are so different from each other...?!

How do we know God's intent? Intent is so subtle, how can we know it?

We have various faculties from will, and delight, to mind, emotions, thought, speech and action... this entire spectrum engage the person who is experiencing it.

This spectrum is felt by the individual. You could say, 'it is his business'. Above that is intent. This is not personal. It is the recognition of, “yes, I have feelings and experiences, but how do I relate to the big world? What is right in that context?” This is not internal. This is a different realm.

I speak often regarding marriage. And I always need to clarify, 'why do we get married'. The answers I get are always personal. But if we go deeper than this we uncover a deeper intent.

If you contemplate never getting married a different view surfaces. You get to a different basis. We cannot fully express this truth – it is beyond human experience. Marriage is the moment when a person recognizes, 'yes, there is a big world and I'm part of it. It is not a personal thing.'

This gives an example of an insight that goes into the category of 'intent'. This goes to essence. Essence beyond experience.

Take Shabbat. He made the world in 7 days. He wants our participation. How? In the creation of the world there is the intent. Intent is what's this all for? Does it impact long-term reality? Intent is His imprint going along with all that He has and is creating...

He initiated creation and gave it a meaning... that is the deepest element.

His intent is simply creating – 'this is Me!'.

Creation has reality due to his intent. This is His personal presence that goes along with creation.

Think of a king. He entails opposite elements. He's above his subjects. On the other hand there is no king without his people. A king thinks in terms of universal reality. It is not based on needs and lackings. In the universe nothing is lacking...

In the universe per se there is no passage of time and season. It is mid day and midnight; mid winter and mid summer continually.

The intent, the Godly intent is right there in front of us. We just need to open our eyes and see reality.

~~~

And now the second question: God tell me what to do and leave me alone!

This is a tragic thought. Not having the Godly presence with you.

If the thought of 'give me my space' makes sense, we are off target.

What does the people do for the king? Do they give tribute and go their own way? No. The intent of being a king – the reality of it - and the reality of being a people, is being focussed on each other...

Our Creator has made us. The creation might be limited, but His intent is limitless and he accompanies His creation... all the time...

~~~


Both of today's questions are based on a forgivable misunderstanding.

We have such low self-esteem we forget who we are and what we stand for...

We exist because the King is here now making us.

If there is no king, whatcha got? Chicken soup? Folgers coffee? Zip. Nada. Zilch.

He put Himself into creation. This enlivens and activates the entire creation.

The sun rises at the right moment. It is not a solar decision. It is a divine decision.

We think, 'world' and okay He made it. But world itself is a divine presence...

Bonus: Here is the presentation given by Rabbi Abba Paltiel in Flatbush that he mentions during today's Daily Chassidus class seen above...


~~~
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Friday, January 20, 2017

“Body & Soul” p 62

~
The soul has a mission – to imbue the body with life and inspire the body with soul qualities...
~
Body & Soul” p 62
Ayin Base with R' Paltiel. Tevet 5777

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Page 62 [of the pamphlet] At middle of the page – line starts: 'gufin'. (P47 in the book)

Lights and vessels are categorically different from each other.

This is like the body and the soul.

The body is fully dependent on its structure.

It is structured in a certain way in order to house the soul.

The soul is perfect in the extreme.

All the faculties are imbued with its spirit.

Totally different from the body.

Yet the light of the soul becomes housed in the body! How?

The body is not function oriented. It is structured.

The soul has a mission – to imbue the body with life and inspire the body with soul qualities...

The soul knows it has a mission to fulfill with the co-operation of the body.

~~~
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Thursday, January 19, 2017

“No Compromise” p 62



The human being has a special status and function in the world. He has to relate to the world in a way that will not compromise his status and nobility.
~
No Compromise” p 62
Ayin Base with R' Paltiel. Tevet 5777

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Page 62 [of the pamphlet] 2nd paragraph of the page – line starts: 've-al-pi'. (P47 in the book)

In creating the world, firstly the infinite light is removed and then secondly the remaining trace of infinity is reduced.

After this is it possible for lights to dwell in vessels.

The human being has a special status and function in the world. He has to relate to the world in a way that will not compromise his status and nobility.

And this principle is translated into keilim/vessels... meaning that he eats at a table, and uses a fork to lift the food that he eats... The table and fork are vessels for human dignity.

And the light unites with the vessel. The lights unify with their vessels. We talk in terms of a cup of coffee.


~~~
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Wednesday, January 18, 2017

“Beyond Counting” p 62

~  


Walking is not based on movement of legs. Walking has a higher spirit – a soul faculty – that animates it.
~
Beyond Counting” p 62
Ayin Base with R' Paltiel. Tevet 5777

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Page 62 [of the pamphlet] top line of the page – line starts: 'mi'. (P47 in the book)

The 10 sphirot originiate in the aspect of infinity.

The faculties of the human being do not originate at the level of their expression.

Walking is not based on movement of legs. Walking has a higher spirit – a soul faculty – that animates it.

By means of the removal of the infinite light, the sphirot can begin to appear. And then secondly the trace of infinity in each sphirah is reduced.

The intent of the 10 sphirot is to bring Godliness down to the world... to the extent that the world can relate to it...


~~~
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Tuesday, January 17, 2017

“You Have a Name” p 61




The level of the 'source of lights' which precedes the tzimtzum is the origin of His desire to present Himself and allow Himself to be know.
~
You Have a Name” p 61
Ayin Base with R' Paltiel. Tevet 5777

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Page 61 [of the pamphlet] top line of the page – line starts: 'ha-bli-gvul'. (P46 in the book)

A person has a name. The name establishes him as a true presence. When he's not there I have a way to refer to him. A direct reference.

A name of God is a direct reference to Him. It is recognition of presence, 'tho you don't see Him.

There are 2 levels of His name. Above and within the seder hishtalshalus (the download of creation).

The name above is the source of the lights.

We have intelligence, which is a faculty of the living soul. The basis of knowledge is to 'know there is a first being'. Not 'taking us space' but cleaving to Him is the primary reality of intelligence/soul.

The level of the 'source of lights' which precedes the tzimtzum is the origin of His desire to present Himself and allow Himself to be know.


~~~
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Monday, January 16, 2017

“Inspiration At The Edge of Town” p 60

~
Inspiration At The Edge of Town” p 60
Ayin Base with R' Paltiel. Tevet 5777

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Page 60 [of the pamphlet] 3rd line from end of the page – line starts: 'chaim'. (P46 in the book)

Chochmah/wisdom flows directly from the soul.

It cannot be grasped. It is a direct connection. This is like water. Living water indicates the source of the wisdom/inspiration.

Sight is a good metaphor for chochmah. You see something outside/distinct from yourself. But you are as close as you can get.

And when we perceive that there is a Source, then it is real. It is being shown to us.

Chochmah relates only to the purest truth. It is not via a process of discovery. It contains the light that includes all the other sphirot – the 'light that encompasses all the others'.

And there is a drawing of an element of the infinite light as it is unto itself...

this is the effect of tshuvah/repentance. In order to transform impurity to purity you need to reach all the way to the source.

~~~

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Sunday, January 15, 2017

“Ashes At The Edge of Town” p 60


If one pursues the world fully, you eventually become dissatisfied. People go to extremes, in an attempt to experience life. Eventually he gives up on all form and goes to the bottom-line, “there's ground under my feet and that's all I know”. This is the fallen-down position. There is no intelligence nor sensation.
~
Ashes At The Edge of Town” p 60
Ayin Base with R' Paltiel. Tevet 5777

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Page 60 [of the pamphlet] Below middle of the page – line starts: 'ha-aytz'. (P46 in the book)

We have identified 2 elements – the essence and the form.

Think of food. There are 2 aspects. The taste and then there's the filling of the belly.

Taste is like desire taking a form. The way it is presented is part of this.

And then there is the 'filling-up'.

These two elements are effective based on an inherent desire in the person. If there is appreciation of food it is a sign of an appreciation for life. And this desire/appreciation has to be directed.

Being 'outside' means a degenerate or 'fallen-down' position.

This would be like the case of food-addition.

This is like essence of desire – desire unhinged – the life element fallen into physicallity.

This fallen force needs to be redirected and utilized on the side of holiness. It has enormous power.

What is “fallen-dow”?

The world has 'grace and beauty' as well as 'gross and coarse' aspects – a full reality.


A person relates to these elements with a degree of intelligence. This is relating to the essential vitality that Hashem gave him.


If one pursues the world fully, you eventually become dissatisfied. People go to extremes, in an attempt to experience life. Eventually he gives up on all form and goes to the bottom-line, “there's ground under my feet and that's all I know”. This is the fallen-down position. There is no intelligence nor sensation.

He has given up of making sense of the world and he let's the world control him. He has fallen into absurd activity.

The sacrificial process of the Red Heifer is the rectification of this situation.

Burning to the level of ashes is the destruction of any meaningful form of the previous desire.

This is only done with the help of God. This is like hitting rock bottom. You cannot get out alone. This is the work of Elazar the priest/cohen, whose name means 'Kel ozer' – 'God helps'.

The form of his desire requires complete destruction by burning – till only the ashes remain – which is the simple will – an essential force.

The simple will is not made by man and it is not a reaction to anything. It is a direct creation of the Creator.

And this simple desire can now be transferred to holiness, till the man says, “Yes! This is what I want!”

This is a powerful will and longing for godliness – a will without restrictions... Godliness is the only suitable object for this desire.

It is unbridled. It is unlimited. The only unlimited desire is towards Godliness.

This is felt in the animal soul in the faculty of simple desire.

And to direct it correctly is only by means of Elazar – God's help.

One who comes to purify himself will be assisted.

The assist is to connect to the source of purity, and not to the purity as you experience it... without that assist, you fall back down. You make the experience 'yours' and you begin to fall right back.

A man goes for purity. And his job is to 'let himself be helped'. He must acknowledge it is God's Torah and His will.

This is to get free of yourself.

This way, by the service of the Red Heifer, living waters can be drawn from above.

Water is chochmah. And you may think chochmah/inspiration/widom is good enough! But when it is connected back to its source, and you step out of a worldly form then it is 'living'! And it is connected back to the infinite Source.

The minute you recognize you are not alone in your work, but that He wants your success then you are in a completely different world.


~~~
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Map of the shiur/class - prepared by Michoel Pais:

Tziur and Essence
Ex: Desiring Food. 2 aspects
1) the Taste
2) the filling up

The taste is the taavah coming into a form. Enticing. Presentation is enticing.

Filling up of stomach.

Both depend on principle of inherent desire. If one has no desirr, neither taste nor form do anything.

"Kol oichel tisaev nafshoi" - tehillim.
One can has"v lose sense of life to such an extent that even food he doesn't want.

Desiring Food is a expression of life.
But
Must be directed to Avodas Hashem.

"The fall down." Nefila.
One can eat without stop. Beyond hunger. Some (traditions & diseases) even throw up to eat more.

Koach haMisaave.
This is etsem koach of Taavah. Beyond intelligence and emotion. Totally a body level experience. Beyond justification.
Essential koach within nefesh habahamis. Seeks to satisfy a taavah. Represents essential life force of nefesh habahamis.

Ex: world has tremendous opportunity and yet much coarseness. Variety, opposites, etc. One chooses with intelligence.
Sub Ex: one lives in North Pole. Likes to walk on crisp snow, frsh air, etc. One prefers hot sun of florida beach with spread legs and hands sprawled out.

^different means to relate to the a essential chayus which Hashem gives. Real world that Gd gave him.

In seeking this path, one eventually gets totally disappointed in all these pleasures. Even goes to extremes. Ex: 200mph race car.
Loses track of what he is doing. Loses form.

Nefila. Non definable intelligently, emotionally at all. Gives up making sense of it. Falls as low as world will let him fall. Lets world control him. Addicted person. Absurd activity. Cant get ahold of himself b/c abandoned himself.

To regain his status:

Parah haAdumah. Avodah that should be done to person is done to the animal but ultimately is reflected on person himself.

Take it, sprinkle blood, burn down to ashes. Nullifying any kind of meaningful enticement from the taavah.

Ashes - essential reality (rock bottom) of the nefesh habahamis.

Elevating begins. Must be done with Eliazar. Keil oizar.  Solicits help from Hashem.

Q: why must one first go down to go up?
A: Must go to point where he recognizes that he cannot do it on his own. Needs help to drag himself out. Hashem.

Form of tree: from the 3 elements. Get burnt out. What remains? Etsem haMahoos.

Yetzer hora: Form of ra.
Rotzon, Seichel, Midos of it. (form, enticement of the ra). Design. Drawn to it, its exciting, nice presentation (ex: yummy plate of food).
^needs burning down and completely destroying.
Cannot be incorporated in Kedushah.

Remains: Ashes. Essential force of desire.
Why would one eat beyond capacity? Stomach is in control, not seichel, midos, rotzon. עצם כח המתאווה הפשוט
Not based on experience.
Simple. Does not have means of grasping. Not a result of reaction.
Poshut. Direct creation from the Creator. To create poshut must be from Creator.
Anything created by experience is not poshut.

Yet,
This can be transformed to Kedushah!
To be tokeif (powerful) rotzon to Elokus, beyond restriction, constraint, definition.

Elokus is the only Reality that there is. Pure reality of Elokus, infinite.

[To transform the 3 klipos hatmeios, cannot do it on your own.]

Rambam. 1st principle of wisdom, sh yesh sham Motsuo Rishon. Basis of existence. World cannot be without that. Powerful tokeif l'Elokus is looking for that Reality itself.

Felt in the nefesh habahamis.

Dilema: How does he know to put it into Elokus? He has fallen down "to the ground"? Where is kedushah? What does he know about it?

And That explains whybmitzvas parah adumah was davka by Eliazar.
Explained in Yalkut: Eliazar is Keil Oizar.
The G-dly Assist.
"One who comes to purify himself, he will be assisted." כי הבא לטהר מסייעין לי

Wants to be pure. As soon as he feels pure, becomes his thing, yeshus, "ah how nice", goes right back to impurity. Needs help to sense source of purity. Without this, will fall back.
His whole perception is he just wants contrary to tumah. Doesnt know that tahara requires mesiras nefesh, losing his yeshus.

Ex: breathing. Experience of life. Injection of life. Source of air pushes the air into his nostrils. If he is breathing, grabbing air, loses the sense of breathing. Torturous!
Survival vs Living

Must let himself be helped. To recognize that he is here because he is put here.

Torah is given to him, comes from Hashem, not based on what makes sense to you.

Recovering Food Addicted decides that he will enjoy something on his own? Loses it all.
Can't "appreciate" what he is eating.

Hashem is interested in his success! This givrs strength, frees him up from himself!

Q: how do I burn the tziur of yetzer hora?
A: ex: recovering food addict. Clears with his mentor what he will eat. Not based on what he likes.

(Tokeif koach hanisaveh of nefesh habahamis is stronger than the essential koach hanisaaveh of nefesh haElokis )

In today's world: give up a taavah? Why? Since babyhood: "follow what you want". Ex:in school, choose what you want to learn! Your own curriculim.

Abandoned their neshomah.
No means to guide oneself in life with this kind of foundation.

Keil Oizer.
Help: as you are climbing up the ladder, you are being pushed up.

As a result of this avodah (parah adumah, tshuva), draw down bhinas Maim Chaim.

Living waters
Isnt water just water?
Water : bhinas Chochmah
Chochmah - isnt it good enough?
Still a perception, prrsence in world. Wont hold him up.

Maim Chaim - bhinas Source of Chochmah. Not worldly, not an experiencr at all.

Meaning: Chochmah as it is in the 10 sefiros hagnuzos, before the [second] tzimtzum. No world at all, only the Motsui Rishon. This is what he gets as a result of this avodah.

You are not alone in your avodah! The Assister is interested in your success! Hence, your success is not based on your own effort and influence.

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