Stand, Walk and Jump - Daily Chassidus

“Ways of Seeing” p: 65

2012-02-29T21:38:00.001-05:00

AyinBase with R' Paltiel WednesdayNight 6 Adar II 5772

Page 65 – about 9 lines from the top of the page (line starts, 'be-re-iyat eyin hasechel...') For text, see link top right of the blog. Or for text right click here.

Seeing with a flesh eye is due to the imposition of the object, as opposed to seeing with the mind's eye which is due to an inclination. This means it makes a different impression, it imposes itself as opposed to being due to an affinity. Prophesy is like seeing with the flesh eye, even though it is a spiritual sighting. The view is ingrained and formatted in the prophet's mind – it imposes itself on him – like eye sight.

Nevertheless, if the navi/prophet is also a great sage, which affects and refines his vessels/faculties, and elevates the person, then the engraving will be with greater revelation/clarity.

This is a mashal/metaphor for the way that 'kisses'/wisdom affect something of essence – the hasagas hamehus.

How is the prophesy different? The fact that he is a great sage, means that his keil/vessel would be of a great quality.

The Truth of Kissing” p: 64

2012-02-29T13:48:00.000-05:00

AyinBase with R' Paltiel Wednesday 6 Adar II 5772

Page 65 – about 5 lines from the top of the page (line starts, 'hu gum ken...') For text, see link top right of the blog. Or for text right click here.

We are saying that the reflection/ha-arah from a higher level is more powerful than the essence/mehus of a lower level. It is not just that it comes from a higher level, but that it is reflective of this higher level. And 'kisses' are from the level of ha-arah.

Souls are of the essence. So what is meant by 'hasagah hamehus/grasp of the essence'? The principle is that in souls the concept of hasagah is different from how intellectual grasp works for a soul in the body. The body can only relate to things that are tangible. The hasagah is how the soul grasps the intangible in the tangible. Something that is totally intangible is not within the realm of awareness of the guf/body. We refer to something tangible and then go beyond it. The neshamah per se does not have this process – it doesn't relate to physicality and metaphors – it sees things directly. Its own reality is Elokus/G-dliness.

Then there are 'kisses'. They elevate the understanding. The understanding is no longer based on its own existence, it is now illuminated by a different level of truth. This is to say, that the food (in our metaphor of being a guest at a table) acquires a different quality with the presence of the host.

This is like the way the level of sagacity of the prophet adds to his prophesy. You may think being a sage has to do with powers of mind alone, but he has an advantage that is seen in prophesy (which is a faculty beyond mind).

Just as in physical sight we see it not because, 'I understand it', but because it is there. Seeing with the mind's eye also as this aspect. Seeing because it is there to be seen. How does one get to the point that it is like seeing with the eye? This come from the process of eliminating all possible kinks and objections, till he has a clear view, till he gets to the real thing. There are different degrees of sight, even though sight is real. The deeper you go and the more clarity you attain, the better you see it.

This is to explain how it can be that the sagacity of the prophet affects the quality of his prophesy. Prophesy is beyond the seeing of the mind's eye – it is like seeing with the physical eye.

“Sense of Intent” p: 64

2012-02-28T13:37:00.001-05:00

AyinBase with R' Paltiel Tuesday 5 Adar II 5772

Page 64 – about 5 lines from the end of the page (line starts, 'levad...') For text, see link top right of the blog.

Or for text right click here.

We are looking at how the reflection/ha-arah from a higher level is more powerful than the essence/mehus of a lower level. We are looking at how a chocham/sage is more powerful/adif than a navi/prophet. Moses was told, 'My face you will not see', because it is not possible to gaze at the mehus/essence.

We are looking at how the reflection/ha-arah from a higher level is more powerful than the essence/mehus of a lower level. It is not just that it comes from a higher level, but that it is reflective of this higher level.

Sunlight has a function for us on earth, but it too has an essential quality – this is reflective of essential light that knows no darkness. This is the meaning of reflection/ha-arah from a higher level. The meaning of an essence of light is not the consumption of fuel. And we cannot really comprehend it. The sun is a mashal/metaphor for this. It manifests a different reality. We are given the opportunity to see that which we cannot understand.

Chochmah is external, but that which is seen in chochmah stands on its own and can be the basis for one's life. This is because it is a reflection/ha-arah from a higher level and one can sense the reality.

This is like 'kisses'. Why do souls desire the kisses? The kisses are only a reflection/ha-arah, but yet still there is an advantage. And it is appropriate that the souls desire this level, even though it is just a reflection. Kisses are from chochmah and binah – chabad. The principle of chabad is that there is a sense of intent. midot/emotions are an actual feeling. Something that actually exists has a feeling of 'I value it because I have it', but by contrast with kisses there is a sense of intent and looking forward...

zivug gufni/physical union is like the child. He is from the essence of the father, but he becomes an independent entity. Where is the connection seen? In the 'kisses'. It is a profoud suffering to not know who one's parents are. Why? This is because you're not a 'boy in a bubble' – you don't live in isolation – you couldn't live in a bubble with all your supplies – life is that which is part of the entire reality. The lack of knowing is zivug gufni, without 'kisses'. The kiss is intangible, but it says, 'yes, you were in my mind' and that is a completely different reality.

When there is a revelation of the element of 'kisses' then as a result the mehus/essence is also recognized in a higher way. It is given new depth and significance.

“No One Sees My Face” p: 64

2012-02-27T08:49:00.002-05:00

AyinBase with R' Paltiel Monday 4 Adar II 5772

Page 64 – about 8 lines from the end of the page (line starts, 'kuli...') For text, see link top right of the blog.

Or for text right click here.
We are looking at the principle that a reflection of a higher level supersedes the mehus of a lower level.

“Essence Walking” p: 64

2012-02-26T13:07:00.003-05:00

AyinBase with R' Paltiel Sunday 3 Adar II 5772

Page 64 – about a third from the top of the page (line starts, 'kuli...') For text, see link top right of the blog.

Or for text right click here.

A ha-arah is seen only where it has a function and there it's effect is in combination with the object. This is like rays of light only being visible where they strike an object. The rays of light have the functional element not the essential element. The essence remains what it is. It does not change no matter where it goes, and yet we pointed out that this hamshacha (download) of essence can be found at various levels and differs at each level.

How does it not change and yet have some features of the level where it is?

The mashal/metaphor to understand this: the pitcher does not look at the target as he powers the ball towards the hitter. This makes it an unqualified force. This is the level of essence being made manifest in the hand...

the horse walks because it has legs. A human being walks because he has a perception of what it is to be a human being. The horse walks not to reach something. He just walks. A human being has an intellectual relationship to his motion. That he can walk is related to the fact that, 'the whole world has been given to him'. His ability to walk and move is reflective of this. So the feet are representative of an essential element, so too the hand that throws the ball. This essential level comes down to the functional level, but remains connected to the essential level.

This is not a ha-arah/reflection. It is the essence as it is manifest at this level. Midot/emotions are rooted in essence. On the one hand essence does not change, yet it has different manifestation at different levels.

'Though kisses are not an essential presence, still they are a reflection of a higher level.

“Primary Reality” p: 64

2012-02-24T11:08:00.000-05:00

AyinBase with R' Paltiel Friday 1 Adar 5772

Page 64 – the 7th line from the top of the page (line starts, 'nitfasim...')

For text right click here.

We are bringing cases of how the essence, though unchanging, presents differently on different levels.

All souls are from essence. But the souls of atzilus, though functioning in a body will not be grasped by the body. They will not follow wherever the body leads. The soul will rise away from the body at the possibility of sin. The souls of biyah are grasped. They follow through if the body leads to sin – though not initiating of participating...

the souls of the future will be rooted in pnimius atik. The current souls are from atzilus. The current souls will be raised up by being absorbed by the souls of the future.

This is like the principle, 'you will eat what has already been eaten and be satiated...' - this means that souls that have done their work will go through a process of being raised into a higher level. What we accomplish is just the preparation for the ultimate elevation of the future. The lower souls are consumed by the higher souls – and this will be their elevation, but still the lower souls are also G-dly.

So this tells us something about why the souls of Israel desire the, 'kisses of His mouth'.

Sechel can do its research and come to a conclusion. A person can understand an opionion that opposes his own. Middos/emotions are different – he cannot relate to that which is different to him. This is yichud gufni – by essence one relates to that to which he can relate – so it is pnimi. Nevertheless, we see a principle, 'essence remains essence, but it remains so, within the level where it is expressed, thus when souls are from essence, but the level of zun, it is much lower than the ha-arah of av'ah, and hence their desire for kisses.

The fact that there are emotions representing the whole person, is the representation of the crown at a lower level. 'There is much harvest in the power of the ox' – the ox does not contemplate yes and no – it brings its whole being into any activity. Humans go through a process of decision making. This is like the pitcher in baseball. He looks at the target and then looks away. Then during the power of the through he is not focussed on the aim, but on the thrust... this is the midot...

“This is the Reality” p: 63-4

2012-02-23T22:02:00.001-05:00

AyinBase with R' Paltiel ThursdayNight 30 Shvat 5772

Page 63 – the 3rd line from the end of the page (line starts, 'lekachte lechem...') Or see link top right of the blog.

For text right click here.

Essence is absolute and not identified with function or any effect. Yet it is a presence. This is why we use the metaphor of the host, who does not provide a functional element, and yet his presence is of great significance.

“My own truth denies your theory” the 18 year old to her atheist theology teacher. Her professor graded the paper F. The dean of the school gave her an A. Rabbi said, 'what they fail to recognize is that the present of the human being denies all of their theories!'

the presence of man bears testimony to Him!

Inside the text: we are looking at pnimius and atzmus. Atzmus remains unchanged wherever it reaches. It does not translate. It has no function, nor effect. Yet, there is a difference at each level.

Negative mitzvoth reach to the level of pnimius abba.

There is a means to reach it. But at the level of pnimius atik it cannot be reached.

The profound reality that is 'us' is that pnimius abba is pnimius atik. You have chochmah, which is part of sechel. But not sechel/mind based on discovery, but rather a touching of the reality itself. This is the sense of life that is in the human being. It is not reactive, like that of the animal. This is like the Rambam says, 'to know there is a first Being' – know Him independently. He's more real than the world. This is in the chochmah that touchs reality.

This described above is like the young student's observations mentioned at the beginning of today's notes.

Sight is a metaphor for chochmah/mind. Sight observes as if it is part of the object of sight. Not an observer. Pnimius abba pnimius atik. If not for sight the world would not be real to us. Pnimius atik is reality itself. And seeing it is having it on the chochmah level.

A person can be confused and dragged all over the place, but the chochmah/insight cannot be made impure. It works not with evidence but actual presence.

This is the reality upon which our lives are built. And thus it is unshakable. Not due to evidence. It is reality itself.

Even in hamshacha atzmius, there is difference in levels.

We are saying that physical union is pnimi and essential and souls are the result of this. And it does not change at any level. So why do the souls crave kisses.

It does not change, yet there is a difference.

That's why we used the example of the host to show there can be the very same thing, namely the host himself at a different level – at the table with guest.

You may think halachot/Jewish laws are circumstantial, but really they are conceptualized in higher chochmah, as dressed in malchus de briah... as the essential truth manifests itself on lower levels.

So too the neshamos/souls – there is a difference between those of atzilus and those of biah. 'Tho all souls fit perfectly with each other like twins, since they are all literally G-dly, yet still there is a a difference between those of atzilus and those of biah. The difference is that a soul of atzilus is not grasped by gashmiut/physicality. It remains what it is. Souls of biah do get 'grasped' by physicality.

“I am Here” p: 63

2012-02-23T13:49:00.003-05:00

AyinBase with R' Paltiel Thursday 30 Shvat 5772

Page 63 – the 3rd line from the end of the page (line starts, 'lekachte lechem...')

For text right click here.
When you are a guest at a meal, you get the intangible presence of the host. This is different from how he is unto himself. He gives his presence, which is a download from the essential level. The significance of what he gives him is, 'I am here'.

Another level is that the inside of abba (chochmah) is the inside of atik (essence). Sight is like chochmah – you see it but you are not it.

“Light and Shade” p: 63

2012-02-22T13:28:00.001-05:00

AyinBase with R' Paltiel Wednesday 29 Shvat 5772

Page 63 – the 7^th line from the end of the page (line starts, 'lekachte lechem...')

See link (top right) for link to all pages of the text.

When you have sunlight reaching our world, it is light, but not the pnimi and atzmi (inner and essential) element of the sun. It is just a ha-arah/reflection of the sun. this is the kind of light that can be obstructed and shadows are created. We see by means of light and shade – the way the light reflects off objects. An essential thing cannot be blocked or dissipate.

Yes indeed there can be an essential influence, but it can be at various levels. In atik is an element of atzmius/essence. Atzilus is not essence, but atik is called essence. This is like the difference between chochmah and oneg. That which 'makes sense' in chochmah/mind is a reflection of what preceded it in ratzon/will and oneg/pleasure. In chochmah there is a perception. There is the element of, 'this makes sense' and 'it looks right' and this indicates not having the thing itself. The thing itself doesn't 'look right' it 'is right'. Oneg/pleasure is not the recognition, it is the reality and truth of the soul itself. Oneg is experience without any explanation 'why'.

Oneg is unlike chochmah. It is not open to evaluation. It is a reflection of the essence. Oneg/atik are used interchangeably with essence. There is no 'justification' for oneg. The tzemach tzedek wrote about wealth/honor and says there are 2 elements. For someone for whom weath is honor, 'he may or may not get it'. For someone for whom it is itself, he will get it. Atik is a reflection of essence. Atik is called essence/atzmus.

Where atik is for atzilus it functions as an intermediary for essence and that which is being reflected.

Sechel is like sights. A recognition of reality, not due to its effect or function. How does one relate to a reality that does not affect one at all? This is possible because he knows there is an overall reality and whatever he sees is part of this reality. Sechel/mind (not the mind to sort through what you observe and touch) tells you that the whole thing exists because of sechel – due to the oneg/pleasure/essence behind it. If not for the essence behind it, then it would be just an imaginary thing.

Psychology says there's no such thing as kindness. They say that everything has an alterior motive. But we say the human being is an atzmi/essential being and thus there can be real kindness...

“Home Work” p: 63

2012-02-21T13:26:00.003-05:00

AyinBase with R' Paltiel Tuesday 28 Shvat 5772

Page 63 – middle of the 2^nd paragraph (line starts, 'be-zun...')

See link (top right) for link to all pages of the text.

If the souls of Israel come from an essential level, why do they crave the 'kisses of His mouth', which are from a spiritual level. The kisses have an advantage in that they are from a level of sechel – avah.

Drawing by Joel Andresson

A human being has an element of essence. There's a saying, 'a man without a home is not a man...' it is not that the house makes him. He has an essential quality that is reveal by him having a house. Where was it prior to expression? In his essence. It is rooted at a higher level than where it finds expression. Having the house is an expression of an essential element.

The kisses are a revelation of a higher level.

A man goes to work and gets very involved. But the truth remains that he goes to work to support his family. When a man gets married, it is not an addition. This defines him completely – he's a married man – and this is the case because marriage is an essential element in a person. This stays with him wherever he goes. A pnimius does not change. So why does it reveal itself in different ways? To be addressed tomorrow.

“It's Just There” p: 63

2012-02-20T09:28:00.001-05:00

AyinBase with R' Paltiel Monday 27 Shvat 5772

Page 63 – middle of the 2^nd paragraph (line starts, 'be-zun...')

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Ownership is a human quality. This is because humans have an essential quality.

The home exists when the owner is sitting at his table and when he's away on a trip. When he's away 'he's there in a way of absence'. This is the chitzonius/external element of the ha-arah/reflection of the essence.

“'It Works for Me” p: 63

2012-02-19T11:40:00.001-05:00

AyinBase with R' Paltiel Sunday 26 Shvat 5772

Page 63 – 5 lines from the top (line starts, 'yoter...')

See link (top right) for link to all pages of the text.

Souls have a superiority over angels. This is because souls result from physical unions, but angels result from spiritual revelations. Souls have an essential quality, and can handle any revelation.

This being the case, why are the souls, longing for 'His kisses', when they have essence, which is greater than kisses?!

Kisses are in essence of a higher level than the physical. Kisses are from avah (mother and father – chochmah and binah). So the kisses, though the are chitzonius/external, they do have an advantage.

Midot have their own sense of reality. In serving Hashem, the focus is on love and awe of Him. The emotional element is validation. But the emotions/midos have the limit of the fact that they are subjective, the element of , 'it works for me'.

Sechel knows the topic in its own place. The basis of sechel/mind is the knowledge that there is a Primary Being who is the foundation. As opposed to 'my personal feeling'.

So avah (chochmah and bina) is higher than emotions. But here the midot are more pnimi/internal, because they have an authentic reality.

Gufni/body is the meaning that 'this is my truth'.

Sechel/mind is a recognition of a truth that is not related to me.

2 people recognize the truth of something and they want to be involved in it together – and they experience the topic and not each other. If they experience each other in midot then there is an actual experience of each other. Zivug elyon – higher union – is based on truth, in contrast to zivug tachnot, which is based on the experience of each other. Kisses are an expression of affection and even though it is only an expression it has great significance, because the time when the expression is sufficient is when there is a recognition of the reality of the connection.

We are dealing with 2 elements. Essence and the revelation of the essence – light. Essence per se – does not extend outward. Anything that can be disseminated is not essence – it is a ha-arah (reflection). In the ha-arah (reflection) level itself there are 2 levels. A ha-arah atzmis – a reflection of what essence is.

How can there be a reflection of essence. Take the mashal/metaphor of the sun. we get rays of light, not the essence of light here on earth. The sun stays in its place. So the ha-arah atzmis is a reflection of essence – you take something of yours and give it away. It reflects you, but it is not you.

“I Should Tell Him” p: 63

2012-02-17T09:41:00.000-05:00

AyinBase with R' Paltiel Friday 24 Shvat 5772

Page 63 – top of the page

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“An Essential Move” p: 71-2

2012-02-16T21:40:00.003-05:00

AyinBase with R' Paltiel ThursdayNight 23 Shvat 5772

Page 71-2 – lower quarter of the page (line starts, 'bemetziut...')

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The soul is able to focus on the truth to the exclusion of all else. This is due to the quality of atzmus/essence.

From time to time one should contemplate the perspective of a tzaddik. This is not false imaginings. The soul has this truth, even if he lacks the 'brain power' to reach into that level of the soul... how does one relate to this view of, 'yes this is true and I am not up to it....?' It is because there is an element in a person where the truth is the only thing that matters.

He relates to truth beyond his understanding.

This is also the basis for the soul's ability to do tshuvah/return. Even from a great distance... a move is accomplished by an 'essential move'.

One can understand a man feeling a lack of significance and wanting improvement. This is not yet tshuvah, this is improvement. This is still on a functional level. But the truth of tshuvah is that which comes from the essence of the soul to return to the essence of the Endless One (Ein Sof). It is not 'finding oneself', but rather connecting to Him, to the infinite reality.

So the basis of this 'move' is because the souls are the element of pnimius/inner reality rather than funcion. They are bound up with the 'hidden of all hiddeness' – truth that never came into being, without an element of expression.

This is why they have the power to return. The become fully embraced in the level of fully hidden, without personal cognizance at all...

The souls are made in 'His image' – in 'Our form'.

We are not aware of the depth they contain.

The natural world is subservient to the Torah. 'Follow My law says Hashem and I will have your rains fall at the proper time...' Nature represents the external influence.

“An Extension, Not a Representation” p: 71

2012-02-16T13:45:00.001-05:00

AyinBase with R' Paltiel Thursday 23 Shvat 5772

Page 71 – lower third of the page (line starts, 'shekolel...')

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The souls of Israel, put themselves aside to do His will. This ability is unique to them. What type of faculty is necessary to mevatel/nullify oneself? Usually say you need a faculty, 'to make something of oneself'! A person has to be able to identify with what he is doing. Commonly a person thinks, 'this exists and this is what I want to do'. The souls of Israel have awareness without engaging their own presence. If the soul is a non-entity, how does he do anything? This is a special ability.

The souls do not possess the element of being separate entities. They are an extension of essence. And they are not, 'a reflection of a reflection'. They were created to be the essential light – an extension, not a representation.

Essential light does not have a presence. It does not 'come into being' and does not have a definition. It is ein – nothing. This is why the souls are completely able to negate themselves and have the full effects of accepting His will. They know essence not through themselves but by being essence.

Usually we have awareness via sechel/mind. Then there is essential sechel/mind. This is what emanates directly from the soul. Then there is the soul itself. And the soul, 'knows it' because essence 'knows it', not because 'the soul knows it'.

“I'm not Here to be Here” p: 71

2012-02-15T13:25:00.001-05:00

AyinBase with R' Paltiel Wednesday 22 Shvat 5772

Page 71 – below the middle of the page (line starts, 'lemata...')

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Souls here below can distinguish between the inner/pnimi and external/chitzoni elements.

The souls of Israel are rooted in the inner and essential level.

The soul says, 'I'm a soldier, I was sent on a mission, I'm not here to be here, I don't have my own presence, I represent Him'. This type of presentation is seen in full only from a Rebbe. The rest of us relate to it once we're exposed to it. The Rebbe said, 'the worst of our yeshivah's are better than their best...' this is because for us there is no separate metziut/entity.

The emphasis in our chinuch/education is to follow through on the Rebbe's instruction. Other yeshivahs have the focus on shteig/strive and grow to become a lamden/scholar. One can strive mightily and not reveal anything of the essence of the soul.

“Know the Essential Reality” p: 71

2012-02-14T13:23:00.001-05:00

AyinBase with R' Paltiel Tuesday 21 Shvat 5772

Page 71 – about the middle of the page (line starts, 'kuli...')

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We're looking at the revelation of the hidden choice. The expression is down here below – 'souls in bodies'.

And from down here they can differentiate the inner from the external. They know the essential reality in themselves.

What quality enables the correct identification? It is the Unending Essence (Atzmus Ein Sof). This element is found also in the souls of Israel and it is rooted in a level above His essential pleasure.

His choice is not based on any 'personal affinity'.

It is phenomenal to think... some of our boys look to India for some meaning... if you approach Torah without the inner level then the whole point is missed.

The souls of Israel have an element of essence. This is because they were already identified and selected in Essence, so thus they represent the ultimate, inner intent, that desires pnimius/inner reality. The souls have no qualities except His intent. And this is why the souls of Israel have the ability, here below to separate between the inner and outer levels. This is an essential quality and enables the ability to discern and to distinguish.

A chabad boy goes on shlichus (being an emissary) not because of who he is. He goes because he is connected to the one who sends him.

Pnimius 'looks up to its source' and chitzonius/external reality, 'becomes something unto itself'.

“The Tree” p: 71

2012-02-13T08:47:00.001-05:00

AyinBase with R' Paltiel Monday 20 Shvat 5772

Page 71 – about a third from the top of the page (line starts, 'kuli...')

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He let go the highest and the lowest worlds and the spiritual worlds that recognized Him and none satisfied him as being His particular choice, except for Israel, that was in the exile of Egypt at that time.

His pleasure is revealed and is expressed in the very lowest level – where there is 'just presence' – 'letters on the parchment'. These letters were given to this people, being brought out of slavery, where they had been reduced to subhuman status – and this is 'dirah betachtonim'/a dwelling for Him.

In our days we see that one can say, 'this is logical, this is the way I think of it...' and it can lead to a low depravity. This is due to being cut off from the Source and things being handled on the most external level.

There's a feeling of self-satisfaction, that precludes acknowledging Him. This is like Adam (when he was a composite of male and female) being alone and perfect in himself, and thus not recognizing the higher reality that makes him possible. When male and female were made distinct and he was presented with and ezer k'negdo / a helpmate, then their later union became based on acknowledging the One who made them...

The tree of knowledge is good and bad mixed together. And how is the good identified? The real good, not the practical artificial good, but the essential good? It comes by virtue of Torah and mitzvoth where the essential good is identified.

“One and One is One... I was Born for the Purpose that Crucifies Your Mind” p: 70-1

2012-02-12T11:28:00.002-05:00

AyinBase with R' Paltiel Sunday 19 Shvat 5772

Page 70 – 8 lines from the end of the page (line starts, 'be klimpat nogah...')

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We said that all begins with the internal level, but every internal level brings along the external level and this is what is reflected in the creation of the world.

But still all is included in the will and pleasure of tynug/pleasure and mitzvot.

The whole world is just a 'by the way' in comparison to the principle.

The world is a creation unto itself, yet it is entirely dependent on the inner reality. A mashal/metaphor for this is a fully healthy person, who in a depressed state does not have the physical strength to lift a hand. Without the spirit he cannot move. One's awareness of the bigger/G-dly reality is what keeps you standing physically.

We say, 'our G-d, King of the world... Elokenu, melech ha-olam' - but 'our G-d' sounds 'above world, but we are noting that the world comes to be due to His input.

From an external perspective even the human being just stands for the body. It is Israel that articulates the revelation into externality of the real purpose of things...

Jews negate the metzius of the nations. Jews declare their culture to be a non-entity. Rayvid says, 'where is he going? Animals!'

You walk on your feet. Not on all fours.

The souls of Isreal are rooted in pnimius/interior so when they see chitzoni/external reality they can discern how it is linked to the inner reality.

The original mashal/metaphor – one hosts a big celebration/simcha and familty and friends come to the event. Some are on the inner circle. The inner reality expresses itself fully and thus includes those in the 'outer circle'. And thus there is an elaborate 'affair' including everyone. And then later after the event the close friends and family come together and reflect on what transpired. This is the revelation of the inner reality (which initiated everything) at the end of the event.

The whole world is irrelevant compared to the inner purpose (like the irrelevance of the food compared to the host in the above metaphor). Essence is presence in Israel and mitzvoth – this is the inner reality.

Torah reveals the G-dly element of all things in the world. The purification of the people is that, even while acting in the physical world they are cognizant of acting in a G-dly context.

Who underwrites your ownership of your house or land? It is a G-dly grant. All is His. And He gave things to you.

Through chochmah it is possible to bring Holiness down here.

“Prior Cause” p: 70

2012-02-10T10:04:00.000-05:00

I carried you on eagle's wings...

AyinBase with R' Paltiel Friday 17 Shvat 5772

Page 70 – 8 lines from the end of the page (line starts, 'gum...')

See link (top right) for link to all pages of the text.

Send this: The real you is beyond expression

At Seagate Rabbi talked with a student encountering obstacles. The goal was to get a sense of, 'what the human being is'. We have three levels of creations. We have the sea creatures – suspended in their medium – in the water – in a constant state of rest. Weightless. Floating. Supported. The fish are part of the water according to halacha.

The animals on the land have to hold themselves up. They have an element of 'self'. They hold themselves by relating to the ground. Their stance is relative to the ground. This is what we call an ha-arah/reflection of the ground. Their stance is not independent.

The stance of a human being is independent. He does not stand relative to the ground. His feet touch the ground because he acts on earth, but he balances not against the ground, but against himself.

Functionally he needs gravity of earth, but he's independent at a physical and mental level.

He has an essential presence. It is behelem. He is contained within himself. A real human being is capable of being completely dedicated to divine service, rather than fitting into the world. The human beings to the wold that principle of reality.

The human being represents the pnimius. He has a focus.

Man stands independently, but he is a finite entity. What is his independence. It is based on his soul. And it is based on his recognition of the presence of Atzmus. This is like having the host at the table where you are a guest and this gives it reality.

We look into the sky, we see the infinity of space. We stand not due to space, but due to the G-dly reality. Our awareness is not of the space of world, but His inner presence.

The inner presence represents the hidden aspect that cannot be defined or grasped.

“It is What It is Unto Itself” p: 70

2012-02-09T22:02:00.002-05:00

AyinBase with R' Paltiel ThursdayNight 16 Shvat 5772

Page 70 – just below the the middle of the page (line starts, 'me-od...')

See link (top right) for link to all pages of the text.

In essence the inner level is hidden. This is the hidden essence – meaning that its presence is not at all dependent on being expressed. It is what it is unto itself.

Because it reaches above without limit. And hence the excess and fringes that come with pleasure have no limit down below. The external level corresponds to the inner level. It too has an element of infinity.

This morning we talked about how the human being is an illustration and metaphor for the highest elements in G-dliness. Within the limits of the world, man represents and element of this essential hiddeness. Something that is completely 'stand alone'. The whole creation of the world would we insignificant if it were not for the human being, for the Yid.

He adds this profound element of truth. The profound reality that makes the world a significant place.

The stance of a human being is independent. He does not stand relative to the ground. His feet touch the ground because he acts on earth, but he balances not against the ground, but against himself.

Functionally he needs gravity of earth, but he's independent at a physical and mental level.

The human being represents the pnimius. He has a focus.

We have looked at the metaphor of the way we cannot perceive the end of space. Even though space is a composite of units of space. The reason for this perception is because we cannot perceive a place where 'He is not present'.

Ownership too, has to do with this essential quality of the human being.

In the future time the external level will be re-incorporated in the inner level. Now you see space and the owner as separate – you will see them unified. There will be no dimensions and yet there will be dimensions.

Everything is included in Israel and Torah which is the core of existence. “If not for my covenant, I would not established my laws of heaven and earth”, says G-d. All of the rules of nature are secondary to the essence – to the core.

“Not a Smart and Pleasant Companion” p: 70

2012-02-09T13:47:00.002-05:00

AyinBase with R' Paltiel Thursday 16 Shvat 5772

Page 70 – at about the middle of the page (line starts, 'hi belev...')

See link (top right) for link to all pages of the text.

The inner level carries the external level with it. The inner level is the intention in the creation – torah and israel, and the outer level is the world.

This world represents just the infinity of Elokus rather than the intent.

There is a simple will to create the world. And there is an increasing amount of revelation.

The inner level has the external elements and the inner level has no measure and goes 'upwards to no end' (meaning in essence it is hidden and not defined by revelation). This is the difference between the inner and outer levels. The outer level is defined by revelation and expression. The inner level is essentially hidden and contained in essence.

Torah has no presence – it is representative of the truth of atzmi/Essence.

Torah has an element where it give practical benefit and directives. Then there is another level that shows on its infinity – that is the essence of Torah. The fact that it descends to the physical world and gives directives is not a compromise, it is indicative of its greatness. It has the power to overcome the helem/concealment of physicality. It has rulings that 'pierce the mountain'. Torah creates the world. It reaches upwards without limit.

And up above it is hidden – it is not revelation dependent. No matter how much expression it finds it is essentially hidden/be-helem. When you are a guest at a table, your host is not a smart and pleasant companion, he is there in his full helem/hiddeness – his full presence. The reason we can take this human experience as a metaphor for the most sublime matters is the unique human gift – we have been made in His image. We have a real presence – malchus – depth of truth because we are representatives of malchus shamayim. This is the real depth of human perception. We see the world differently from all other 'creatures' – we are capable of seeing it 'from above', from a G-dly perspective.

'My truth exists only in recognition of the presence of the Host', says man.

A man came to the Rebbe and said, 'I came to get to know the Rebbe'. 'Nu, so you know me now?' answered the Rebbe. A Rebbe is essence in a body. And so too every human has this hidden level...

“The Fringe of Revelation” p: 70

2012-02-08T13:27:00.001-05:00

AyinBase with R' Paltiel Wednesday 15 Shvat 5772

Page 70 – at about the middle of the page (line starts, 'hi belev...')

See link (top right) for link to all pages of the text.

Note: see Rabbi Groner tell a Tu B'Shvat story at the end of the video

We are talking of the fringe of revelation that comes are a result of the level of pnimi/internal.

What is internal/pnimius? And what is chitzonius/external? A king has a huge palace. What is it? Is the building and the rooms inner or outer? It is a chitzoni/external expression. The structure of the palace is based on the space it occupies – this is the way the presence of the king takes form on the outside. Pnimius/internal is something that would be exclusively representative of the king.

Anything that is composite is external.

Chitzoni/externality can devolve to a very low level.

Oneg/pleasure is internal and stays within. ratzon/will faces the outside and is an expression of 'what he want'.

This is an oversimplification. ratzon/will is on equal standing with oneg/pleasure with regards to the etzem/essence. This can be seen by the way that will can have power over pleasure. Both pleasure and will are very tightly connected to etzem/essence, but their natures are different.

If someone wants a big house, one could say it is for comfort, or for honor, or a means for entertainment... This is like saying, 'he wants it for 'outside reasons'. But though this is an external desire, for a house, there is an underlying reality with a different messaage. We said, the world is made with chesed/kindness. We usually think of chesed as kindness. But what is behind it? The root of this emotion is in the essence, like all other qualities, and the root of this kindness is the limitlessness and the lack of reason for restraint... Now on the level of the human being there is a level of this gedulah/greatness that he senses in his soul. He relates to greatness (and here we're not talking of a shallow 'show-off').

There is in the soul of man – he is a real presence in the world and he occupies an entire area. So there can be an external expression that is based on the will of the soul. Now he has a big house because of his inherent greatness.

When He said, 'I will build the world with chesed', this is a simple will that represents his greatness, and it is above chochmah/sechel/mind. It is simple and incorporates everything. The fact that this simple desire arose, without any particular intent, means that it can devolve all the way down to this lowly world.

“The Reach of the Heart” p: 70

2012-02-07T13:31:00.001-05:00

AyinBase with R' Paltiel Tuesday 14 Shvat 5772

Page 70 – just above the middle of the page (line starts, 'ach bechol pnimi...')

See link (top right) for link to all pages of the text.

Bechira/choice is rooted in the very essence. The choice in that which represents his essence is also a choice – he is not compelled.

He chooses that which is his essence – pnimiut ratzono.

In every pnimi/inner reality there is also the external and excess... The principle is what we discussed, that the pnimi element is a focused element. The bli gvul/inifnite has no limit, and that is the external excess of the pnimi.

Thought is reflective of nefesh/soul, and there, there is no limit. Thought is a constant presence. It represents the fact that the soul/neshamah is in the guf/body. Speech already has definition.

'Thought cannot grasp Him' and this is not just the thought in comparison to speech. Even the level of mind that is chochmah, cannot grasp Him. Why is sechel called machshavah/thought? There is a similarity – machshavha is awareness and in an aware state it is impossible to grasp Him. As pure as sechel is, it has the limit of consciousness, 'I am aware of it'.

So sechel cannot grasp Him, but the Zohar says, 'He can be grasped in the arousal of the heart!' And the heart is lower than the mind, but its grasp is not my conscious means and thus it reaches higher. The knowledge of the heart is different.

In the mind the 'will to live' is contrasted with something else. In the heart there is just one thing – one arousal.

When He speaks with a definitive voice it is from the heart. This is from ratzon/will. This is a simple will that is above mind/chochmah. It comes directly from the essence.

“Come Inside” p: 70

2012-02-06T13:29:00.001-05:00

AyinBase with R' Paltiel Monday 13 Shvat 5772

Page 70 – 8 lines from the top of the page (line starts, 'shefach...')

See link (top right) for link to all pages of the text.

Yesterday we talked about the mashal/metaphor. We talked about a simcha/wedding feast. The point of the metaphor is the distinction between inner and exterior originates at the essential level. This is where it is fully identified, though on the surface the difference is less identifiable. The point of the celebration is to experience the intensity of the joy. But the way the celebration is held, it goes way beyond the central point – way beyond the inner circle... it incorporates 'without limit' including those that are 'distant'...

The joy extends beyond its nucleus.

We see this after the celebration. A moment of focus after the whole event – the joy returns to the nucleus and the inner circle.

This is all to say that inner and external are identifiable way back in their source.

This tell us something about the way things are above. Soul of Israel originate in the essence. And at that level were already identifiable with having the essential pleasure invested in them exclusively. The essential intent of the Essence is focused on them specifically.

And this is what He chooses to want. He is not compelled.

Pnimius/interior remains always connected to the essence. The exterior/chitzonius comes out into the world and has a quality and can be expressed as chessed that has a 'stand-alone' quality.

Why does essence come also with the external level? Wanting this and not that is already a limit, but there is no limit in essence. Why does the wedding feast also include those distant? This is because he does not want to impose a limit on his simcha/joy. Limit does not express the true nature of essence. In the time to come, after the birurim, the level of pnimi will incorporate the entire existence.

In truth He choses Isreal and His Torah and that is the complete reality because it is His inner desire. At the outset if it is revealed in contrast to something else and this is not the final reality. Later the external levels will be brought inside...

In thought things are not defined, 'I said to my self...' is already a clearly defined level.

Where are we?

2012-02-05T12:00:00.000-05:00

From Baruch:
"Here’s the video I mentioned of the Rebbe MHM farbrenging in 1972, in which he talks about how the world is “not a jungle full of wild beasts, but a garden full of fruit-bearing trees”

Visit Jewish.TV for more Jewish videos.

“Experience My Delight; Come to the After-Party” p: 69

2012-02-05T11:38:00.004-05:00

AyinBase with R' Paltiel Sunday 12 Shvat 5772

Page 69 – 8 lines from the end of the page (line starts, 'rotze...')

See link (top right) for link to all pages of the text.

The principle distinction between inner and external (pnimius and chitzonius) is at the level of essential pleasure that is contained within Him. We are looking at the masha/metaphor that the Rebbe gives us to understand the difference between inner and external (pnimius and chitzonius) levels.

One who has a wedding feast is in such a state of pleasure that he wants pleasure and satiation for all – even those distant from him. But his main will and pleasure is on his son, who is the groom at this feast. And then the members of his household. Still he wants also that even those distant from him should also delight. The joy comes from the essence which is limitless.

His inner circle touch him on the pnimius/inner levels and the other guests touch him at the level of chitzonius/external.

He wants also those who are distant from him to also delight in his joy.

The host wants his inner circle to not just 'enjoy themselves' but to experience his joy.

The inner circle is part of his own joy and the other guest are so that he does not feel the limit of his joy...

so we see the distinction between the inner/pnimius and chitzonius/external in the aspect of joy/pleasure, but this distinction is still concealed and not so obvious... all are invited and all are welcomed similarly and participate equally... The host relates to all. When does the distinction surface? Only later. The real intent will be expressed to those who are close to him.

This is like the 8^th day of Sukkot. This is Shmini Atzeret. After the feasting with the whole nation he invites his personal friend and says, 'let's rejoice, just the 2 of us', and it turns out that the whole event was for this later joy with his friend except earlier it was not known. It was not known externally.

If the host host has such great joy why the need for a feast? He has the joy, what's the feast doing? Let's say it is for the marriage of his son. It is so personal, so why include anyone else? Any simcha/joyous event is not really isolated to the father and son. If you live in a cocoon you don't have the whole thing. A simcha: – 'oz ve chedvah bimkomo' – joy in the place where He is present. It is not created by the human beings. Rather it is our pure connection to the G-dly truth...

This is where the ultimate reality is sensed. He is part of it and touched personally and in a state of excess joy. He feels his unity to something of great truth and reality – greater than himself – and hence he wants the whole world to rejoice with him!

There was a Rebbe (not Chabad) who lost a child. He was very aggravated. And one thing that aggravated him was that he felt the pain of that loss of his child more than he would have felt the loss of the child of someone else. For something to be real it has to go beyond the personal. Breathing is the breath coming into you – you don't struggle to take it – this is oneg – the experience of the G-dly reality.

We say there is a big merit of going to a bris – we say Eliyahu the prophet attends too and hence we come away clean – 'a clear cucumber'. So it would seem to be the same if it is your son or that of another. But there is a difference. The Rebbe is the leader of all Israel, but yet he has Anash – the people who are cleaving to him... So there are distinct paths. There is an overall reality and there are distinct channels.

When the joy is deep it goes to the source and includes everyone. But it includes them on an secondary level, since there is a primary level that is the specific dynasty or inner circle. After the main event the essence remains. The expression has occurred and now the essence is manifest.

In the human there are 2 element – the self and how he is part of the bigger picture. And these two are inseparable. The self is bigger than the self. The self is a G-dly gift, and there is a G-dly intent here. A man gets married because he realizes he is bigger than himself.

Chochmah is developed by binah. Chochmah is a point. Binah creates a structure and a context. You can almost get lost in the details, but then there is the nekudah hatamsis – this is after you have the whole exposition you go back and connect it back to one point. That is why after the whole wedding celebration there is a powerful moment of essence – the 'what was it all about'.

The universal is the expression of the essential.

“Wedding Feast” p: 69

2012-02-03T13:07:00.001-05:00

AyinBase with R' Paltiel Friday 10 Shvat 5772

Page 69 – lower third of the page (line starts, 'sel haratzon...')

See link (top right) for link to all pages of the text.

The principle distinction between inner and external (pnimius and chitzonius) is at the level of essential pleasure that is contained within Him. His whole essence connected and contained within Him.

The works of evil and good on the level of action could be indistinguishable. The 'evil' is constantly conquering the earth which is a G-dly command. The works of good constantly acknowledge the infinity of Him. The works of evil have infinity in the world. The difference is all in the essence.

The evil focuses on the meal and the good focuses on the host.

At a meal the food is enjoyable. But the presence of the host is beyond enjoyment. It is essential. The presence is beyond features – it is a fine human quality that does not lend itself to description beyond, 'he is here and I am here'.

The inner/pnimi level is inseparable from the essence. This essence could be 'unto itself' or it could be 'in company with you' and when in your company it does nothing different from what it does alone. It gives out what it has that is concealed within him. The only way to sense it is to be with him.

This is ratzon and oneg (pleasure and will) on the inner level. Within our human experience can be found the finest elements that have no tangibility and we can relate to them and understand them. And through these we can relate to G-d. The whole world is a metaphor for G-dliness.

The Essence is the one who chooses and makes the distinction between the inner and external levels.

Israel is very sensitive – we make a distinction – are we doing Torah for Him or because they are nice beautiful deeds.

“Eat with the Host” p: 69

2012-02-02T13:26:00.001-05:00

AyinBase with R' Paltiel Thursday 9 Shvat 5772

Page 69 – lower third of the page (line starts, 've-ha-inyan hu...')

See link (top right) for link to all pages of the text.

The Rambam says that the soul knows that there is a First Being. This is the basis of sechel/mind. The soul communicates this to the body. The body of Israel has the subservience that it can receive this and know what is not bodily knowledge.

When Abraham (Avraham Avinu) was “doing his research” he was not looking to solve the mystery of the world, he was looking for, 'who am I supposed to serve' – 'there's a director/owner of this mansion'.

The unique feature of the souls of Israel is that they are rooted in the interior of the Essence. The choice is due to the essence, not due to recognition of 'who they are' – their origin is the identification. The choice is due to Essence not the souls.

(Revealed torah is based on discussion and logic , but in Chassidus the means of learning is not by means of questions. Questions are only rhetorical, they don't beg answers. Questions are only for the sake of getting a handle on the answer. The reason is that this learning of the inner aspects of Torah, is an inner/pnimi learning. Binah is the level of discussing to get a handle on the chochmah. You are putting in perspective what you already know. This is the entire method of learning inner Torah.)

From an existential perspective, what is the difference between inner/pnimi and chitzoni/external? On metaphor we had was the principle of the host. You are a guest for dinner, and we agree that if the host leaves then the event is severely lacking. This cannot be defined. This has to do with an essential quality. The guest has his presence recognized when the host is presence. That is sensed only by the etzem/essence. Only the essence is united with the inner/pnimi perspective. On a practical level it is not recognized and the meal can be eaten without the host. The inner element has nothing to do with the activity itself, it has to do with, 'who you are'.

“No Fear for the Gun” p: 69

2012-02-01T13:42:00.001-05:00

AyinBase with R' Paltiel Wednesday 8 Shvat 5772

Page 69– a few lines above the middle of the page (line starts, 'venimtza...')

See link (top right) for link to all pages of the text.

So as a result of the discussion of bechirah/choice (which is discriminating, but devoid of compelling elements) it comes out the representation the way that Torah and the essential element of G-d are united. This is so even during a time of exile when this unity can hardly be detected. He comes down 'to take a nation from among another nation...'

Because they were already select in essence, there is an eternal eternity even down here below...

Even in exile, 'You are a dwelling and a protection' for us.

First we looked at the principles that define bechirah/choice. Thus we concluded that it can only be within the essence, and because of the essence. This choice is beyond time and extends across all circumstances and even into the exile. The Rebbe was not scared of the gun, when threatened, because like all the Jewish people he is not bound by worldly existence.

Pnimius/inner connects directly to the essence and precedes the distinct entities. They held up the hands of Moses during the battle with Amalek and they were steadfast. They were steadfast not due to their own effort. They were up. The hands have the ability to be raised, but if they are up, it is not so pure since it is an active state. But if they are held up that reflects the purity of being up without the activity. This is called pnimius – representing the reality itself. The arms are in a certain state not due to any effort or presentation of their own.

You could say, the arms are up, and it doesn't matter how they were held up. And from an external perspective it is the same. You sense the difference only on an essential level. That it represents the essence or an essential act.

“He Presents; Fool for You” p: 69

2012-01-31T21:50:00.000-05:00

AyinBase with R' Paltiel TuesdayNight 7 Shvat 5772

Page 69– 7th line from the top of the page (line starts, 'pnimit...')

See link (top right) for link to all pages of the text.

We have been trying to present the paradox of choice/bechirah. This is pure concept. There are no vessels for this. It is a concept that is totally based on non presence/metziut. It is based on matzei rishon – the First Being. This is the principle of essence. In this there is essential pleasure and that's where the choice takes place.

This morning it was asked – 'Hey, choice must be between alternatives!' The answer is that the choice is between the inner or external elements.

The concept is the infinity that is evident in the creation is also a manifestation of the essence, and hence the deeds of the evil are also infinite! Practically speaking light is not a necessity. Except in the recognition of the non presence truth. And this is the bechirah/choice. This is the unique quality of the souls of Israel...

There was a philosopher from the nations who said to Rabah, 'you are a knee jerk nation' or 'you are a lowly nation' why, 'you preceded your mouth before your ear'. This is the unique quality of the souls of Isreal.

He showed them miracles, didn't Israel have reasons for choosing Him... But the accusation 'you preceded your mouth before your ear' is that you are going for the pure truth – before you hear it, before you have any personal experience you want Him. The work of the evil is about, 'my experience'. Israel wants Him for the truth, not for their experience.

Sight and light is that you identify the presence of an object not because you see it, but because of what the object itself is. You see due to the Presenter, rather than your experience.

This is choice – it is due to the truth of the Essence. The souls' essential connection is manifest by their bearing witness before they even experienced the revelation... They choose the truth, not due to any affect it has...

Before blowing the shofar we say, 'he will choose for us, His domain'. On Rosh Hashanah everything rises up, and this is the reason we say, 'HaMelech HaKodesh' – He is separate even from the essential pleasure. Remote from any kind of defining quality – even essential pleasure. This is where He says, 'my holiness is above your holiness'.

Due to this rising upwards, thus we plead, that He should choose us and be our King. And this we do by means of the shofar... Shofar represents the simple voice of the soul.

He chooses for us and He becomes our portion.

Shofar is an expression of desire, without any content... it cannot be put in thought...

the Baal Shem Tov is like the voice of the unrecognized prince. The king sent his son to a distant land to develop him and to affect his surrounding, but he was so distant and with the passage of time he became unrecognizable. He adapted himself to the customs/mores of the locals. He returned to his father's palace. The gate guard won't give him passage. They don't recognize him. Who are you? Nothing convinces the guards. Finally the prince screams. The father recognizes the scream of his son.

The scream represents the soul of his son. This is like the shofar – the scream of Israel to connect to Him not due to any qualities.

Their ability to receive their King is due to being rooted in essence.

To relate to something just because it is true, not because you can relate to it, is uniquely Jewish...! The souls of Israel have an element of essence in them.

The souls of Israel are rooted in, 'the Presence, that is not a presence'.

This is why they have pure kabalot ol malchut shamayim – the acceptance of the yoke of heaven, without any equivocation or deal making...

“Blown into You” p: 69

2012-01-31T13:25:00.001-05:00

AyinBase with R' Paltiel Tuesday 7 Shvat 5772

Page 69– 5th line from the top of the page (line starts, 'hi be-ofen...')

See link (top right) for link to all pages of the text.

We will review; we presented the principles of choice/bechirah. It is a paradoxical/illogical phenomenon. It does not occur by means of a process. Choice comes due to the essence, and the essence is devoid of any coercion, and unaffected by anything, yet there is a choice – an exclusive choice.

To explore further; to focus at this level of choice, we have to refine our thinking to the utmost – our thinking is a process and we can relate fully to phenomenon that has a 'beginning, middle and end'. Thought is regarded as a levush/garment – it is not united with the soul, it is at the level of activity, and needs the 'yes and no qualities' of activity. This is why it is a challenge to us to think about 'what a nefesh/soul is', because thought does not relate to what is 'inherent'.

To rise above thought and get to the benefit of pure sechel we need to look at the Rambam's declaration, 'all is based on the First Being', who is prior to our thoughts. He is an essential reality. Our thoughts relate to Him, but cannot grasp Him. So choice/bechirah cannot be well explained in thought, and thus one needs to rise above the limits of our thinking. 'I know it because I know it' is above thought and pure sechel can relate to this.

Your nefesh/soul was blown into you. It does not exist on its own. It is the active representation of His presence. His blowing, also indicates that there is no interuption or obstacles. Ther reality of soul is not its experiences but the Blower. The experience of life also carries that element. This is like breathing – it is given to you. It is not your doing – it is given to you. The breathing is a metaphor/mashal for the soul. Realization of this pure level – and real Presence, means we can focus on bechirah/choice.

Bechirah/choice in this context is His wanting His inner will and pleasure. This follows from what was said above – there is nothing compelling yet it can only be one way! What can only be one way? His inner will and pleasure.

There are no alternatives. This inner will and pleasure exists by choice – He can be with it or without it.

There's a First Being. What does this mean? He is there because He is there – not because something makes him be. Why is he there? Because He is the primary being. He is primary. He is there for no reason. All else is caused by Him. Nothing causes Him. He defies all parameters we attribute to existence. We go into this not because we can grasp it

the point is for us to, for a moment, rise above our sechel/knowledge. And once you have a glimpse of this you have the invulnerable element in the person. That is the spark that carries us from the beginning till now.

Just as with a human being there is his space that he occupies and there is his presence – these 2 are interdependent. The space is the external level of the presence of the host. They go together. The space is the tangible and the host is the intangible aspect. So too above. The inner and outer are both infinite. Because He is endless. Where he is space is automatically present. This is the bechirah/choice – inner or outer space?

“Choice” p: 69

2012-01-30T13:20:00.001-05:00

AyinBase with R' Paltiel Monday 6 Shvat 5772

Page 69– second line from the top of the page (line starts, 'be-be-chinat...')

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It cannot be any other way that He chooses Israel, but it is not a choice that is compelled. The element of choice is made up of 2 poles – He is not compelled in a certain option, but He chooses, 'thus, and not any other way'.

The principle of compulsion is the principle of being 'grasped' by the thing... it is not being just oneself, there is himself and what he is grasped by...

Not to say that there is some topic/format that compels essence. Essence is not 'held' by anything – it is beyond being and not being. Still the choice is intentionally and specifically and exclusively thus – so if Essence is so undefined, what is the basis of the decision?

That He should choose and want – he chooses His essential ratzon/will and tynug/pleasure.

Choice is rooted in a level that precedes the statement, 'I choose this' – it is part of the Essence. One has to strip thinking of 'process' to see what this is about – here the 'beginning and the end occur at the same time – the cause and the result are concurrent – there is nothing compelling'.

Essence is not lifeless, but it is not enlivened from elsewhere. It is in itself.

“Less Defined, but More True” p: 69

2012-01-29T11:41:00.002-05:00

AyinBase with R' Paltiel Sunday 5 Shvat 5772

Page 69– at the top of the page (line starts, 'acheret...')

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Is the souls are rooted in His pleasure, then how is it His choice? The answer is that essence is totally unaffected by the pleasure, and thus not compelled by it – thus essence can choose without compulsion. But the souls are rooted in that level of essence, that we just mentioned – this can only be expressed in the negative – 'it is impossible to substitute them for another...!'

Their root there is not a presence, like in oneg/pleasure, but there is the essential element of essence that it can only relate to the souls of Israel. So we are back to the question of, 'how is this His choice?' and we say He is not compelled in His choosing Israel.

Chassidus explains that negative mitzvoth have a higher root than the positive mitzvoth. The negative ones are beyond taking on any form. This is like the souls rooted in Essence. There is no way to make a positive statement – it is a level of knowledge that cannot be known. It is less defined, but more true.

Yes, indeed there is the negative, 'it is impossible to substitute for another', but still it is not a choice that is compelled.

David Chaim with his barrels

This is the true principle of 'choice' on the one hand He is not compelled, yet still He chooses specifically and exclusively this way and not another way. If he is choosing and it makes not difference to him - 'I can drink from this cup or this cup', then it is not a choice. Choice here is involving deep reason. He says, “I choose this and I cannot choose anything else...”

The issue of being compelled/nitfas by an issue is not relevant to essence. A human being is a sichli – if not he's not really human. He is compelled by sechel. In atzmus there is nothing compelling so there no way to force yourself there... There is no way that anything can grasp essence and say 'it is primary and exists because of 'such and such''!

The way essence exists, is 'existence that is not dependent on presence' – there is nothing that grasps Him – existing and not existing are identical for His perspective. The Rebbe explains that the physical is from essence – only essence can make something and completely absent Himself...

the Rebbe Rashab at a fagrengen said, 'G-dliness, can be seen with your eyes. Get me a plate....' and they ran to get him a plate... and then he said, 'no, I changed my mind...!' He had the concern that in what he showed them they would get the wrong focus and be attached to the physical.

Choice has both sides, it cannot be by compulsion, but it must be of importance.

Nefesh/soul is from the level of ratzon/will – and there is a presence. Essence is above this and not limited to presence. He chooses what he desires, he is not compelled. He chooses to have pleasure from this and not that.

There is nothing that captures His attention. Pnimius hatynug and ratzon / inner pleasure and will don't drive Him.

On Rosh Hashannah we draw down Malchus – His Rulership. And we draw it down from a place where there is nothing – from Essence. We seek from the place where there should be His will and pleasure.

“Mah Anu?” p: 69

2012-01-27T09:18:00.004-05:00

AyinBase with R' Paltiel Friday 3 Shvat 5772

Page 68– last 3 lines of the page (line starts, 'bebano...')

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There is a host, a constant presence, to use our metaphor. He is here. This is what the Rambam is saying, “the foundation is to know that there is a First Being...”

A difficulty in our days – a profound suffering, not to know who his father is, 'how come am I here?' if he becomes a ger/convert, then he can know, 'I was created today'.

In this world people are never satisfied with their possessions since they are wanting to express dominion over others so they are never satisfied. In reality sitting in possessions of you dalet ammos, you are a King – it is not comparitive or circumstantial.

The relationship between father and son is on both the level of qualities (mind and emotion) and also on the level of essence. The son reflects the qualities, but there is a different dimension – 'he exists, and he exists'. He has independence – the son comes from a reality – father – and hence he is an independent reality. In Holiness, the submission/bitul leads to independence. Independence based on the reality of his being, not based on any accomplishments.

“Just the Fact of the Presence” p: 69

2012-01-26T22:01:00.000-05:00

AyinBase with R' Paltiel ThursdayNight 2 Shvat 5772

Page 68– last 3 lines of the page (line starts, 'bebano...')

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There is no mashal/metaphor for essence. One can think of the host when you are a guest. His presence is beyond qualities and features. There is no transmission – just the fact of the presence is all it is.

The human being attests to the fact that this is His creation. He bears witness to His presence.

There is no way to measure a man – just his presence here supersedes anything. It there is a human life involved everything is done to save him.

The souls of Israel are rooted in Essence. There is no way to express this except in the negative, by saying, 'it is impossible to substitute them for another!'

you can describe 'being rooted in the essence' – you can't explain or identify 'what the soul receives from being rooted in Essence'.

Just as the host provides a 'reality' element to a gathering, an aspect that cannot be identified, so too, but more so with Essence and the souls of Israel.

The father provides his son with total independence. There is no quality, it is his very presence that is provided.

This is where you see the difference between the father and the mother, with her the 'relationship' counts much more. The father provides the essential element.

Inside the text: How is choice involved in the relationship between Essence and the souls of Israel? They represent His pleasure – so how is it choice? It is because Essence itself – is completely separate even from the essential pleasure. So at the level of essential pleasure 'choice' is not a factor – they have a relationship. At actual essence, which is completely removed from qualities and relationship and hence room for 'choice' seem to exist...

but in real truth... (which is outside the real of concept/understanding) even the Actual Essence is united with the souls of Israel.

So first we said actual essence is removed from pleasure and hence the element of 'choice' has a place...

But now we see a 'change of heart' – 'yes', says the Rebbe, 'what I told you does hold, but still in truth, also the actual element of essence is a place where the souls of Israel are rooted'.

And hence it is says, 'to substitute them with a different nation is impossible'. This cannot be understood.

All we can say is 'the souls of Israel are rooted in Essence, and this does not detract in any way from the pure unity of Essence...!'

We're having it both ways, it is His choice, and it is not based on qualities.

When we say in the negative, 'to substitute them with a different nation is impossible' it's because there is nothing there. This is different to what we have been discussing previously of being rooted in His pleasure.

This is a paradoxical presentation – at the level of nothingness, that's where the root of the souls exist.

Ownership is an extension of your own reality. Ownership does not make the human being. The human being makes ownership.

“You are His Child” p: 69

2012-01-26T13:38:00.001-05:00

AyinBase with R' Paltiel Thursday 2 Shvat

Page 69 – at about the lower quarter of the page (line starts, 'tynug ha-atzmi...')

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We have been introduced to a new dimension – atzmus mamash – 'actual' essence. This is separate from tynug ha-atzmi / the essential pleasure.

We will in some way point to atzmus mamash. And then point out that the souls of Israel are rooted there – 'to substitute them with others is not possible'.

The analogy; if one is a guest in someone's home there are 2 distinct elements. One is the means by which one is welcomed – the meal, tea, and conversation. And then there is the host himself. The meal and the means of welcome are the tynug/pleasure. But the element that goes beyond expression is his very presence.

We say the child is rooted in actual essence and there can be no substitution. A person has a child because of his essence, not due to any other qualities. This is in contrast with friendship which is based on affinity. A father and son don't complement each other – they are each other. This is beyond tynug atzmi – essential pleasure. The only way to express it is, “it is impossible to substitute for another!”

The son becomes 100% separate from the father and stands on his own feet – he seeks to 'reinvent' what he learned from his father. He needs to relate to what was taught to him – not just accept it.

The son's life and decisions are his, but what did he get from his father? He got the essential reality. It a child gets from his father the idea, 'life is good' without any explanation and based on his own (the father's) experience, then that will be the basis of the son's decisions. There is a reality that is the same for the father and the son.

A father has a child, because, 'life is real' – it goes beyond any experience. This is expressed in the independence of the son. The son also senses this reality.

The souls of Israel are rooted in G-dliness, but on top of this is a unique quality – the quality of bechirah/choice. This is rooted in the absolute reality of the entity. Where does a soul have this quality? Psychologists even say a person is just the sum of his experiences, and that he doesn't have choice! We say we have a soul that has total independence. Man has choice. This is akin to his Creator. This is like the son and the father. The son has all the elements of independence of his father – the son comes from the reality of his father, not the qualities.

The son gets the father's infinity, not his qualities.

“Perfect Affinity” p: 68

2012-01-25T13:31:00.001-05:00

AyinBase with R' Paltiel Tuesday 29 Tevet 5772

Page 68 – at about the lower quarter of the page (line starts, 'tynug ha-atzmi...')

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We have seen how osiot/letters are rooted higher than chochmah – they represent chochmah in its pristine level. Letters are indicative of the essential level in chochmah.

We have seen, 'You were a dwelling place for us' – meaning You are the dwelling place of our souls/neshamos.

The fathers are the root of the souls of Isreal and they are rooted in His essence preceding any process.

Essence has no definitions and no limit to what flows from it. And this is where Israel and Torah are rooted.

Israel and Torah are tied together with Him, since the souls of Israel and Torah represent the essential tynug/pleasure. There is a perfect affinity.

In the fact that the Jewish People have been able, through the exile, to still exist one sees the proof – a continuity based in essence. It makes no sense. It is above making sense. The thrashing that the people sustained has not diminished them. Bees make honey contained in cells in the hive. To extract the honey a centrifuge is uses to separate the honey from the wax - Jews have gone through this kind of spin and are fully identifiable.

The connection is like that the 'full desire of the father, from the essence of his soul, is exclusively for his son, since he is his essence'. It is an affinity not based on qualities.

How does bechirah/selection apply here? Choice implies selection from among various options. It would seem there is not competition in the relationship described! It applies because of the fact that Essence is completely separate even from essential tynug/pleasure.

We are saying the souls of Israel are rooted in the essential pleasure. And now we are saying that Essence is separate from this level?! It couldn't have been any other way, yet he was not compelled to make this choice!

“Infinite Expanse” p: 68

2012-01-24T13:27:00.001-05:00

AyinBase with R' Paltiel Tuesday 29 Tevet

Page 68 – about just above the mid point of the page (line starts, 'bechinat...')

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Shashuim – are 'toys' or playthings' – something one enjoys for no apparent reason, just that it suits him perfectly – an this is the level of affinity between Him and His Torah.

'Your mitzvahs are very broad' – indicating an infinity of essence. At the revealed level the higher something is the less expression is present. Till you get to the essence – there, there is 'merchav ha-atzmi' - 'the breadth of the essence' – it is not reduced to a point. It has limitless expansiveness and this does not detract from its essential power – this is the quality of Torah.

Torah and Him are literally one at the concealed level. We think of Torah as a functional aspect, and we think of its application in the world. But here we are saying that just as He is beyond world so too the Torah.

So too the souls of Israel at their original state, in His pristine thought, so too they are bound with the essence/hidden element of Torah and Him.

This is the source from which they are carved.

The inanimate objects give silent testimony to Him. And the plant world, but their growth gives expression to His limitlessness. The animal kingdom is alluding to a word beyond itself – seeking nutrition and roaming in the open expansiveness. The human is called a medaber – 'speaker' and he is even more able to declare the G-dly truth. The others express it by their being, the humans give expression to Him knowingly – through his bitul. Sechel is very fine, but it is 'a thing', speech is different – one has to put himself completely aside and relate fully to the thought he is trying to express. . . ! And he has to relate to the thought, 'not as his thought' but how it is truthfully.

The fact that the thought can be expressed, shows on that fact that speech is rooted prior to the root of sechel. A human being's expression is not limited to his metziut. Israel is rooted in the letters that precede mind.

“Inside Story” p: 68

2012-01-23T13:36:00.001-05:00

AyinBase with R' Paltiel Monday 28 Tevet 5772

Page 68 – about a third from the top of the page (line starts, 've-atzmus...')

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The hidden Torah is Torah in its pristine state. There are hidden aspects that are only for Him and cannot be valued by man. Only G-d understands its. This is where Torah is one with Him and by knowing Himself he knows Torah.

Chochmah of Torah is the wisdom of Torah as it is included within Him. But chochmah is something that can come down and be known by us in this lower world. But from above it is 'knowing Himself'.

This is like sight – you observe something and it is real, but you don't see it unless you look – it is still external to you. Chochmah as it is in His essence is paradoxical. It is not sight that could not be seen. It is seen within the source itself. So if it is Him Himself, why is chochmah there?

This is the purist level, that cannot be not seen, and this is the real source of Torah.

One may think this is made for export. It is made for internal consumption. This inner knowledge is for Him.

Torah is not for His expression and revelation. Torah contains His inner story – ratzon/will and oneg/pleasure.

In essence there is no 'before and after' – knowledge is not acquired – truth exists. There is a primary reality. Reality is not coming into being. In our world 'real' means something made. In the real reality it is different. In our own experience, we can relate to the concept real reality. You build a house, but the space was always there, but still it can be measured. So in our little perception, space is the foundation of presence... it is a metaphor for fundamental reality...

“An Essential State of Who You Are” p: 68

2012-01-22T11:25:00.002-05:00

AyinBase with R' Paltiel Sunday 27 Tevet 5772

Page 68 – about 8 lines from the top of the page (line starts, 'gum mibechinat...')

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G-d chooses not by comparison.

How did the choice occur. There are 3 knots that are connected – Israel – Torah – G-d.

These attachments exists at all levels – the hidden and the revealed levels. If you have something hidden in your pocket – it is the same coin whether there or on the table. There are things that are His secrets – topics that find full presence in a hidden state. gilui/revealed is when something is recognized from outside - it has an external effect. Sosim is where it is entirely within itself – it cannot be known from the outside.

An example of this is that, 'a human being is a human being and different from all other creations, without even considering the question'... all feel it... what would the world be without humans? It would be nothing! This is an example of hidden knowledge.

There is a level that is hidden even from the primal thought. Susim is a hidden level that precedes thought. One may have a feeling (a feeling of the mind), and you are in touch with the source, and then it is a 'translation' to bring it down into thought... Emunah/faith so fine it is not known to us... it is revealed when challenged. Though is 'well defined' in contrast to susim. Even the thought which is a close companion to the soul and one's inner life, yet is has the element of knowing from the outside. In contrast to the chochmah or other midot, thought is like an external grasp.

There is an inherent awareness that is not conscious. This comes from an 'essential state of who he is and is not dependent on him' – this is how he was made. Some things are so fine that thought cannot hold them – the thoughts contain how that fine element is manifest...

One cannot know the essence of your soul – if you pay attention you know the messages it sends, the effects of the soul. The very essence cannot be held in thought.

We contemplate something that is impossible to consider! When we received the Torah how did we do it? We said, 'we will do and understand!' This is because they knew they were getting into something that is beyond their ability to relate to it. 'Let Him define it for us'.

We need to contemplate the principle that, as the Rambam says, 'the foundation of all foundations is to know that there is a First Being who is unprecedented and He is there not due to any functionality or reason. We know He is there not due to any proofs, but directly! Miraculously our souls have this knowledge. The phenomenon of being is a truth not an accident. This is a G-dly reality. The 'hidden of all hidden' it is 'truth in itself' and does not require anything. This is the most important and most difficult principle to relate to. But we know that everything that exists has a truth to it – it is not circumstantial.

One can explain 'don't steal' at a very low physical level, but it is really rooted in a G-dly truth.

The only way not to be envious of other people's stuff is being connected to his G-dly source.

Know that there is truth in everything.

Essence is 'stimu de chol stimu' – 'hidden of the hidden' – and thus beyond function and any 'contribution' to the creation.

You may think that since it is so hidden and beyond functionality, that it has no content, but the Rebbe steers us right, “not correct at all, it has the most full content – it contains infinity, but not because it 'contains', it is infinite – one way we can relate is 'there's a first presence that brings all into being, from the truth of His presence, all are being created – 'from the truth of his presence', not from some 'creative element' and truth has no limit!” Truth is intentional and not there due to any circumstance.

This is why the Torah could not have been accepted in any other way! It had to be on the level of, 'we'll go for it, and then we'll understand!'

“Exodus Inc.” p: 67

2012-01-20T10:14:00.001-05:00

AyinBase with R' Paltiel Friday 25 Tevet 5772

Page 67 – 2^nd paragraph, about 8 lines from the top of the page (line starts, 'bocher...')

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Israel is rooted in essence. His choice.

This selection and special affinity exists across time – in the best of times and in the worst of times. Like it says, 'I descended into a garden of nuts' – Song of Songs. Like the fruit is totally hidden by the shell that needs to be broken to get to the fruit. So too the souls of Israel, while sunk in impurity of the exile of Egypt, He Himself came down to break the shell with the 10^th plague, and to redeem Israel from there. And it says, “did any god ever try to come and take a nation out of another nation?!” and He Himself did it – and not by means of an angel or an emissary.

He did the redeeming... He himself by his malchus/kingship as it is in the essence itself. The Exodus is his project.

We were enslaved and surrounded by the klipa/shells till He redeemed us. This principle is evident in all the miracles and signs that occurred in Egypt. In each plague and sign the distinction was made between Israel and Egypt. 'I well make a gap between My nation and yours', say G-d.

Yet this choosing in Egypt was still in a 'small' way – it was a rescue, but at the giving of Torah the choosing was in a 'great' manner. Israel was selected to be the sole recipient of the Torah. Israel became an eternal chosen nation and this element is increasingly revealed.

At Sinai He showed and shared with Israel, 'face-to-face' – full observation, experience and recognition. As it says, 'the whole nation, see the voices' – meaning they see what is normally heard. And each voice/pronouncement had 2 faces. A face that produced life for Israel and demise for idolatry.

The choice is made at His essential level.

“By the Sound of Your Voice” p: 67

2012-01-19T21:54:00.000-05:00

AyinBase with R' Paltiel ThursdayNight 24 Tevet 5772

Page 67 – 6 line from the top of the page (line starts, 'ukmo ken...')

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Knowing G-dliness to the 'tangible' level has an advantage of the inherent knowledge.

It has a level of grasp or comprehension and thus the truth of it is revealed to an even greater extent.

The blowing the shofar is like the cry of the prince who was estranged from his father and can only be identified by the sound of his voice. The king could not recognize his son by sight, he was not allowed past the guard at the gate, he is unrecognizable and cannot prove who he is. He starts to cry and call – and the king recognizes his voice.

The grasp/comprehension is a personal identification.

The advantage is for the recipient, but it also reveals a more profound element in the Source itself.

That which is present in absence is deeper is than that which is just present.

Tynug/pleasure is something which does not even ask for a reason. 'This is reality – it does not need a reason'. Chochmah is able to recognize the truth at that level.

Thus the advantages of 'kisses of the future' tho they will be in a time of the revelation of the essence of the soul, will be experience – there will be a hergesh/feeling.

This is like, Moses saying, 'show me Your glory', but what was he asking for, he talked with G-d like, 'a man with his friend'. So the Rambam says he will have a 'grasp' of Him.

This is the advantage of the 'kisses' - it is a kind of felt knowledge – personal experience. This is not contradicting the true principle that the souls are rooted in essence, and that the tangible union is the down flow of the essence, yet they are requesting the 'kisses of His mouth' – by means of this there will be the revelation of essence – to the extent that it will be identifiable.

David with his barrels!

'Not felt' truth is certainly higher, but the 'felt and experienced' truth 'tho lower has advantages. 'I will stroll amongst you', says G-d. 'Like two friends walking' and then it says, 'and I will be your G-d', so Rashi says about this second phase that you may think the awe will be missing since we will be like friends, yet there will still be the awe!

A human being is a reflection of G-d in this world. The other nations are like an imitation of this factor. The real support is from Above. And Israel stands. Others that imitate a real stance provide an element of choice... Israel is suspended from Above. And the stance of Israel, brings the Source down to a tangible level. He stands out. How does he do it? It is a wonder!

This is a showing of choice. He made many things and nations at various levels. He made groups of entities and He chose one from among equals. 'He made seven days and He chose the Sabbath/Shabbat. He made many lands and elected Israel. Made many nations and chose the people Israel, 'you are a holy nation, and you are His domain'.

This domain has to do with more than utility and practical value, this has to do with the very essence.

Even at the time of exile, still it says, 'did any other god attempt to take a nation out of another nation, as He extracted us from our sunken state in Egypt, yet He identified us there and chose us...?!'

In the time of exile it remains the same truth... and ultimately this is what surfaces...

Just like oil won't mix with water.

“Infinity in Your Pocket” p: 67

2012-01-19T13:18:00.001-05:00

AyinBase with R' Paltiel Thursday 24 Tevet 5772

Page 67 – 4 line from the top of the page (line starts, 'ha-atzmi...')

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We are saying that there is an advantage in the essence coming to a level definition or grasp.

This is like 'knowing G-dliness in a tangible/identifiable manner'. The advantage is that one has an real grasp of the G-dly topic.

The focus is to what extent there is the union between the soul and G-dliness. When it has the inner essence it is completely unified, but at that sublime level, the lacking is that on the level of functioning faculties the union would not be present.

When you look at something you see the reality of something and are united with it, but you have it only while looking. If you grasp something and touch it you can put it in your pocket and have it with you, but here the level of unity of lower.

Tfisah/grasp exists on many levels. Here we're talking about the level of chochmah/wisdom. This is not 'grasping with the hand, or saying I know the consequences of this or that, which means you don't have a real sense of the richness'. Muchash/sensed in chochmah means being in connection with the essence of the tynug/pleasure except that it is at a 'grasped' level.

When the essence or pleasure is at the grasped level there is a certain advantage. When at the level of essence, 'it happens to be the truth' but at the level of grasped reality, one senses, 'this has to be the truth'.

This is what transforms the whole world – the Alter Rebbe explains higher and lower union. Above there is 'nothing but G-dliness', but in the lower union there is a world that is nullified to G-dliness. This lower union brings G-dliness into the entire existence... this is chochmah/wisdom.

“Pleasure Beyond Reason” p: 66

2012-01-18T13:29:00.001-05:00

AyinBase with R' Paltiel Wednesday 23 Tevet 5772

Page 66 – 1 line from the end of the page (line starts, 'halbasha...')

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We are still looking at what will be the advantage of the level of kisses in the time to come when we will have essence itself.

Playthings/toys are a metaphor for a soul pleasure that has no sechel/mind or reason to it. And when this higher level comes into chochmah/mind it is still an essential pleasure, yet still it comes in some form – there are definitions. You can identify what the pleasure is based upon. But real essential pleasure the way it is above chochmah is not formatted or in any formation whatsoever.

Why do we call pleasure the way it is experienced in chochmah/mind called the essential pleasure?

In our experience we have seen (the metaphor of eating used yesterday) how we can see a practical level and and essential level.

The pleasure as it is above form and reason as it is in the soul, even though it is essential and simple and true... united with the essence... and not sensed through any kind of a form... nevertheless there is an added advantage provided by the essential pleasure that comes down to a level of experience in the hidden chochmah/mind.

This added benefit is the grasp of the topic. In this grasp/tfisat is an added benefit even in comparison to the essential pleasure as it is above.

This is like knowing G-dliness in actuality/senses – there is an advantage to this lower level of grasp/perception.

“The Value of Making Sense” p: 66

2012-01-17T13:28:00.001-05:00

AyinBase with R' Paltiel Tuesday 22 Tevet 5772

Page 66 – 3 lines from the end of the page (line starts, 'ha-atzmim...')

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We are going to be looking at the principle that essential 'toys/shashuim' (Torah in this context) when coming down into chochmah have an advantage over how they are in essence.

Humans have aspects at the essential level and also at the practical level.

Take eating. You could say eating is a 'necessary evil'. It is not his primary activity. But this is not altogether true – he is created in such a way, that he must eat. We invite a guest and have a meal together. So too weddings and other joyous moments. We say it is 'eating before Hashem'. Thus the way you eat also comes from your essence. But the way it is in the essence is without any halbasha/form. Because it is a soul quality it also has a practical manifestation.

When something is recognized in chochmah, although it recognizes the essence of the pleasure, yet still it is the recognition in a form – it is a recognition that is 'formatted'.

Like eating – we do it in a way 'that makes sense' and eat neatly also that there shouldn't be a mess, yet there is a deeper topic of doing things in a way that is complimentary to the human being, yet it has an external form of 'making sense'.

But the real pleasure in its source, prior to being dressed in chochmah is stripped of form – it is higher than any form (eino bah beshum ziur klal). Chochmah means 'wisdom'. Why is it called 'chochmah'? It takes pure wisdom, there is no practical reason for the search – chochmah just says, 'this is it!' In chochmah one senses there is a fundamental reality in truth.

“Play With Me” p: 66

2012-01-16T13:36:00.002-05:00

AyinBase with R' Paltiel Monday 21 Tevet

Page 66 – 6 lines from the end of the page (line starts, 'ha-atzmi de chochmah...')

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'Kisses' are the essential pleasure inside the hidden level of wisdom (helem ha-atzmi de chochmah).

This hidden wisdom is the ta-amay torah – which is the essential tynug/pleasure.

In the future times the souls will be in the pristine state of how they are in their source.

So if it has the essence, what is added by a translation into chochmah. Still there will be an advantage.

A toy is something that has no functional/practical value. It is not real in the practical world. So there is no concern there, 'is the car working or not working' thus, the child relates to the toy in positive terms – for the child, the toy is entirely, 'the way you want it to be'.

The toy suits you 100% - it is how you perceive it from you essence. Here in our context the essential toy is not only 100% positive, but it is also not imitation of another world – it is how the Essence wants it! He delights with it, with his very soul.

All the faculties are in the soul, not because they are solicited by external conditions. The soul/nefesh can express itself. From a negative/worldly viewpoint one could say, 'there is noting I cannot do' and the soul has chochmah to address all these needs. But the opposite is true, 'there is no place the soul is not – due to the essence of the soul'. The soul is an absolute presence that is expressed in chochmah. The nefesh can perceive the topic, but not through learning about it, rather through an inner apprehension.

“Soul Walking” p: 66

2012-01-15T12:34:00.003-05:00

AyinBase with R' Paltiel Sunday 20 Tevet 5772

Page 66 – 8 lines from the end of the page (line starts, 'gilui ha-atzmus...')

See link (top right) for link to all pages of the text.

We are looking at what will be the value of 'kisses' at the time to come when essence will be completely revealed.

Why are the souls asking for 'kisses of His mouth...'?

So far we have said that even though kisses are a reflection of a higher level, and here we have essence on a lower level. The reflection form a higher level, draws down the essence from a higher level.

Another way to see the significance in the time to come when essence will be revealed, is that the kisses, will be the essential pleasure as it is contained an presents itself in the hidden essence of chochmah.

Chochmah is an element that is like a bridge. It is in 2 world. On the one hand it is wisdom – the wisdom of the nefesh (not the practical wisdom of worldly experience). Chochmah deals with the absolute reality and truth. The nefesh contains kochot/faculties. The highest is chochmah. A koach/faculty is the ability to isolate a given function and translate it in a unique way for this faculty.

Take walking – we don't think of moving our legs in sequence, we think in terms of moving from one place to another. Why does he think it is possible to move? The tree doesn't think of transplanting itself! He thinks of movement because his sense of being in a place is not an isolated place, but as part of the infinity of space, and hence this place is so significant to him, because it is a piece of reality. He senses his connection to every place.

So the faculty of walking is based on the narrow identification of a very broad perception of the nefesh/soul. Walking is a physical translation of a soul view!

The higher faculties; Chochmah is also a faculty. It identifies the fact that there is a living nefesh/soul. Soul is not life – it is part of Him. It is not even a creation, but then it becomes a creation and hence has faculties. Chochmah is the very source of all the soul faculties.

Essential pleasure is united with the soul. Essential wisdom/chochmah is an expression of the soul. The soul has chochmah for the same reason a person has feet. It is representative of an essential element of the person. When the essential pleasure is represented in the level of chochmah it is called 'kisses/neshikin' - knowing it not being it!

When do a need the faculty of walking? When in a physical world! Yet it is rooted in the nefesh! The nefesh/soul where it is in the highest level is able to come down into the lowly body and give expression. This is why we say there is a hidden essential wisdom/chochmah.

All our faculties are based on a subtle foundation of which we are unaware!

Torah is from chochmah – from essential chochmah. We are going to look at essence and how it is in the essential chochmah/wisdom: a person has a home. This is unique. He has a place that he owns. Every square inch belongs to the owner. No intrusion is tolerated. If he buys more land, his presence is there too, automatically! Whether the person owns a mansion of a hut, his size is unchanged. So how does he occupy a huge place? Let's leave that hanging...

The owner is everywhere, and it is by G-dly decree, and then there is an additional level, it is physical space into which many things can be placed. There is essential presence and then there is translation on a practical level ie the owner is 'everywhere' and yet ther is physical space into which things can be put without disturbing the owner. There is the essence of the person himself and then there is the practical translation – the space in which he lives. The 'owning' and the space itself are on two different levels. Ownership cannot be duplicated. Yet is has a functional level. The ownership of the home and the space of the home are so different, yet the space is a derivative of the ownership. This is a metaphor for the way chochmah is at the hidden and revealed levels...