Adding Light

Aeter with R' Paltiel 9/29/09 Tuesday 11 Tishrei 5770 P:PayBeis


8 lines from the top of the page pay beis.


There is a union based on the fact that malchus becomes atik for the world below it. This is for the sake of making a connection within the worlds themselves, says the eitz chaim.


This seems to be saying something different from what we said earlier that the connection was to higher worlds, not within the worlds.


When there is an increase of light (tosfot ohr), you may think it is just quantitative, but it is that you have an ohr that is not necessary for the funciont itself, it is qualitatively different and raises the whole phenomenon. That is what the eitz chaim is referring to, additional light at the chitzoni level. The pnimi of the ohr is this light of malchus that is not for the sake of the lower worlds, but connects to them.


In pnimius there is no possibility of separation.


This, that malchus connects the lower with the higher worlds is similar to binah, that is called shchinah, in that it connects the 3 higher sphirot (mochin) with the lower 7 sphirot (midot). This is the matter of the connection of the first 2 letter with the last 2 letters in G-d's name.


“Mi bara ayleh” - is indicationg that binah is creating the lower midot. Beyond this binah can affect the middot with mochin – these middot reflect and represent the mochin.




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The king, the creation and prayer

Aeter with R' Paltiel 9/25/09 Friday 7 Tishrei 5770 P:PayBeis


Four lines from the top of the page.


(A review of page pay aleph: at the top of the page we were looking at the malchus and its two levels. The lower level connects the king with the people and this connects the people with the essence of the king.

This translates in various ways – yisroel saba and yisroel zuta, which corresponds to the two levels of tephilah (prayer). These are prayer of the week day and prayer of Shabbat.

In both of these is arusa delieba (arousal of the heart). This arousal is being examined through the metaphor of running to the king and being with the king.)


We are looking a the two levels of tephilah.


Malchus is called shchina, not only since it descends into biya, but since it connects atzilus with biya. It becomes a link. It becomes atik for the world below it.


The principle of malchus being called shchinah is due to the connection it makes between the higher and the lower worlds. (tephilah was discussed to show the distinction between the higher and lower levels).


In creation we have separate entities. Binah makes the worlds. Briah is allusion to yesh mi ein. It creates in a manner that becomes yesh (something) mi ein (from nothing).







נתניהו בנאומו על הרבי from bhol on Vimeo.




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Running to the king - seeking truth

Aeter with R' Paltiel 9/24/09 Thursday 6 Tishrei 5770 P:PayAleph


About 5 lines from the bottom of the page.


Running to the king is different from serving the king. He can serve the king from where ever he is. There is a deeper connection to the king that demands of him a personal connection. That exists of the two levels of running to the king and of being with the king.


In this personal level there is a reversal of ratzu ve shuv. Usually ratzu is leaving his normal state and shuv is coming back to the himself. Here his normal state is being with the king, not being himself.


This is what we were saying about the service of the weekday and shabbat. In the prophesy of yechezkel – when the angels settled down, then their wings would fold – this is like shabbat, without activity.


Everything really originates with the kesser – ratzon trickles down through the entire seder hishtalshalus and manifests itself at every level in different ways.


Then there is the inyan of chochmah, which has two levels. It is like an intermediary between kesser and the rest of the kochot. It has to bring down and represent the upper level too, yet it, itself is outside. How is chochma able to do this? This is due to the level of bitul that it has.


Why are we able to see something as it is? This is the aspect of bitul . This is not the awareness of chochmah that it is seeing, but this is the connection itself – the knowledge that you are looking at the realilty/truth of the object, not our impression of it.


In the mah of chochmah is the level that it is totally uninterested in its own experience – it is only focused on what it is looking it – on the subject of the chochmah.


This is the principle of sechel – while it is a metziut and we grasp what we know, at the same time the upper aspect of sechel is, “I am not a metziut – I am only interested to know the reality.” this is the quality of a human – it is not seeking its own experience, it is seeking the truth. The truth is automatically outside his personal experience – he seeks the truth because it is true. He does not need another reason for doing it – if it is true he wants to do it – truth itself touches him.





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