Snow is a metaphor for a metaphor (a mashal for a mashal)

Here are some great note from Yehudah, covering yesterday's shiur:

Still trying to understand bittel ha ratzon.


Example 1 – Bittel ha ratzon represented by talking in detail rather than in generalities


Talking in generalities is a more enjoyable for a person – much more of an experience of himself – than talking in detail. Your personal experience is much more vivid when talking in generalities. To talk in detail, you must focus in and get some clarity (not to get a personal perspective on this inyan). Personal perspective will interfere with focusing in detail. Focusing in detail requires a bittel of his ratzon (his own personal perspective) in order to focus in on the task at hand.


Example 2 – Bittel ha ratzon is like poskining a shaila by counting up the number of opinions rather than having a deep personal recognition of the svarra.


Many times, achoronim who poskin a halacha bring down all the reliable opinions on the inyan and they count them up. Counting up the opinions is contrary to a personal experience in validating the svarra – but this is the only way to poskin a shaila.


Example 3 - Going on vacation is an experience of ratzon ha nefesh; doing mitzvos takes bittel ha ratzon


What is the principle of a vacation where you go and do nothing? Normally a person is engaged in a certain task and has to focus in on practical details. On vacation he can restore back to himself and engage in his own thoughts as they flow. This is a very enjoyable experience. This is an experience of ratzon ha nefesh. In order to create and do mitzvos – you must have bittel ha ratzon – this is naase v’nishma. b/c there is no room in your mind for anything else.


Nimshal – Hashem’s ratzon for the worlds is created through bittel of His essential ratzon.


“Before the tzimtzum there was the Ohr Ain Sof that filled the place of the challul.” There was no place for the worlds. The ratzon before the tzimtzum (Ohr Ain Sof) does not need to be explained, you see the reality of it directly. World, on the other hand, is that that there is no reality directly it must be constructed. Thus the presence of the Ohr Ain Sof before the tzimtzum does not leave any room for “world” since you see the reality directly. Ratzon l’olomos is created as a result of the tzimtzum, which was a result of the bittel of the essential ratzon that precedes the tzimtzum.


Ratzon before the tzimtzum is the active part of the etzm. In order to create the ratzon for olomos, there must be a tzimtzum of the prior ratzon.


Keser is that which “surrounds” the worlds.


Keser is the pshat – that which surrounds hishstalshalus. It gives room for his’. This keser comes as a result of bittel ha ratzon – for if not for the bittel keser would not be “surrounding” it would be permeating the entire existence.


What does it mean that keser gives room for hishtalshalus? You want to set up a room with furniture. The convenience and usage of the room is only the secondary aspect, but the primary thing is the room – the empty room. If not for the room, you can’t do anything. When you start with designing it, you are already designing something that has a higher view for what it is all about (the empty dining room). Keser provides the “empty room.” From this empty room, all the worlds can then be developed.


This is the same inyan as when we say “seichel is based on ratzon” or that “you understand b/c you want to understand.” The ratzon (keser) is the starting place from where all of the kochos can be developed.


The first effect of the tzimtzum is the keser of the kav, which is the ratzon that there should be olomos.

A real vacation

AiynBase with R' Paltiel 12/28/09 Wednesday 13 Tevet 5770

Bottom third of page 7. “bitul ha ratzon”.


We are looking at a new and difficult concept (same as yesterday). That kesser is actually representative of bitul ha ratzon. We are wanting to get a “tangible” grasp of this concept.


From below: it is much more personally vivid when we talk in generalities, in comparison to talking in detail. Talking in detail is focusing in on getting it done, or getting a real grasp of a topic, in contrast to getting a personal grasp of something.


Alternatively, what is a vacation? One goes and does nothing? How is this engaging? Usually one is focused on a job, on the details, in comparison to being on vacation and he can get back to the flow of his own thoughts – this is an expression of ratzon ha nefesh. In order to create and do mitzvahs you need to have bitul ha ratzon – this is na-aseh ve nishmah.


Before the tzimzum was all light; ratzon that does not need to be defined. Olamot/worlds are the opposite, a world has to be constructed, except we say that through this limit comes something higher.


What do we mean that sechel is based on ratzon? “You understand because you want to understand”. You are putting furniture in a room, designing the layout, but it is an empty room, the kesser is the empty room.


The ohr ein sof that fills the vacant space is ratzon atzmi. The first effect of the tzimzum is the kesser of the kav.


To learn you have to want to learn, but if you are too excited about the learning you can't learn.





What is the message of kesser? The empty room, is really the same space that was there before the house was built, but now it has a completely different message. That it is the same space, shows that ratzon is part of the etzem (experience of etzem).

Why mvatel/nullify the ratzon?

The real metzius of etzem (in contrast to experience of etzem) is when he has a house, in contrast to his ratzon/desire to be in open space and wander. Why? Because the inyan of adam is not just who he is, but why he was sent into the world.

Going beyond the experience of self

AiynBase with R' Paltiel 12/28/09 Tuesday 12 Tevet 5770

Bottom third of page 7. “bitul ha ratzon”.


We are looking at new and difficult concept. That kesser is actually representative of bitul ha ratzon.


Real inyan of ratzon is not “wanting something that is missing”, rather it is the active part of the essence. As such it wants to continue in that theme – and when there is something other than the essence being recognized, that means that the essence is being curtailed.


When yidden said na-aseh, ve nishmah, they effectuated a kesser. Kesser is not the ratzon as it is unto itself, it encompasses something else. It provides the makif for the other kochot. Ratzon is a self-fulfilling experience – not a means to an end, but kesser is surrounding and relating to further expressions. To do this, the ratzon has to be minimized, not focused on its own experience, rather to now be a means to an end – whereby the other kochot can benefit.


In the time to come we will be able to have contradictory existences, since we won't have gilui/revelation, we will have etzem/essence – and essence can contain all.


The will to live is an experience. The essential will to live, is life itself. Na-aseh ve nishmah is putting aside my metziut – my existance becomes that of the Commander. Bitul ha yesh is putting aside his experience of himself.


The nefesh elokis, doesn't compare to thought speech and acttion of torah/mitzvot! Why? Since the holy thought speech and actions are connecting to the King himself. The individual is going beyond the revelation of self to connect to Him.


Why does ratzon itself not provide for olamot? Worlds are yesh mi ein – there is a Creator, who is concealed – you just have the creation. What can conceal itself totally is not the ratzon/will, it is the essence/etzem.

For video, click here.

Put yourself aside

AiynBase with R' Paltiel 12/28/09 Monday 11 Tevet 5770

middled of page 7. “uka-asher”


There is a new principle being brought out. We said the nature of light is to return to or stay in its source. There is no revelation of light on its own – it comes out only when there is a keili. Torah a mitzvot are the keili and especially bitul.


The absolute necessity of bitul is because this is from ohr ein sof, which is ungraspable – it in intangible – so how do you relate to it? You relate to it, just because it is there, not through your faculties. You put yourself aside.


The more profound the bitul, the more suited is the vessel to receive the ohr. There is a direct relationship – more bitul, more suitable. Chochmah is described as primarily the inyan of bitul. The wisdom and insight of chochmah is not of its own. Bitul means he relates to the truth as it is.


The flow of light through Torah is called tzinor which has the same letters as ratzon. That refers to the ratzon/will that there should be revelation of light in the worlds. This is the result of the tzimzum and the way elokus “put itself aside.”


This “putting himself aside” is the bitul in the ohr ein sof itself.


The kesser represents the principle of the bitul in the ratzon itself. This bitul in the ratzon, shows that it is not the ratzon that is the main thing, but rather the kavanah. Even though kesser is a makif and above, it relates to that which is below.


This is expressed in the neshamahs of Israel, when they first said “we will do it” before “we will hear/understand”. This statement was not self nullification. Ultimately we want to have closeness, and the first step is first relating through action. So Israel put aside their own ratzon to be keilim/vessels for elokus/G-dliness.

The angels put two crowns on the people corresponding to the stance of “we will do” and “we will hear (nishmah)”.


The idea here is that kesser is bitul ha ratzon. The true inyan of ratzon, as it comes from the nefesh is not for anything specific. It represents the nefesh itself. It has a ratzon lichiyot, not out of fear of not being, since this is not possible for the nefesh. It is the essence of life. Life can be passive or active. The nefesh has a life-force. This ratzon is a force of the nefesh itself cannot be translated into chochmah, binah or daas. It is representative of the etzem ha nefesh. In order for the force to be “viewed” from outside by chochmah, it has to be contained.




What shows there is the ratzon lichiyot. Kesser (for chochmah) is the bitul of that ratzon.

The import of the path

AiynBase with R' Paltiel 12/27/09 Sunday 10 Tevet 5770

Page 7 about 10-12 line into the big paragraph “ofen hakeilim”.


We are discussing that Torah is called “derech” - way. Not only that it is a facilitator, but that it brings down the ohr. Ohr by “nature” remains in its source.


Drawing down the ohr is achieved by the keili. This is why Torah is called derech – torah makes and repairs the way that draws the light down. The ohr is drawn down exactly as the keili provides for it.


As is the mitzvah is, thus will be the flow of light.


Each mitzvah is a separate and unique pathway. Another factor is the degree of bitul, within the practice of the mitzvah and torah.


Bitul is what makes the Torah a keili for the ohr ein sof. On the one hand bitul means that one should not be a metziut, on the other hand we say the light is drawn down only by means of a keili, which is a metziut!


It is possible to have bitul, whereby one becomes a big yesh! If bitul is used to define the person, then it becomes a yeshus. A big yesh. Bitul is the recognition, that “my own metziut, is what the king provides” in this way it really relates to the ohr.


The principle of the mitzvah is that it comes from above. There is a Commander. The value is due to this King behind the mitzvah. It you do the mitzvah in this way then you are united with the King and it is a conduit for ohr ein sof.


Ohr ein sof cannot dwell/rest, except in a place that is butul, since if the place has its own definition, then it is a metzius and the ohr ein sof and the metziut are mutually exlusive.


Bitul makes it possible to relate to ohr ein sof. Bitul states, “this that I have, that I am, is not due to my own presence, but is given from Him.”


Through bitul hayesh that exists in Torah and mitzvahs, is made a keili. As much as the bitul increases the more suitable becomes the vessel for the ohr.


Thus it comes out that the ohr can come down, in opposition to its first nature. Through the bitul, there is caused this drawing down of the light.


There is a ratzon from the illuminator to send the light, unlike in the case of the sun where the light shines automatically.


The zinor is the same letters as ratzon – the pipeline is a reflection of His will to reveal the light.


Kesser represents bitul ha ratzon.


Ususally we say kesser is ratzon and here we say kesser is the inyan of bitul haratzon.


Sechel cannot grasp an etzem, but the nefesh has essential life. The first way to look at nefesh is by oneg and ratzon – pleasure and will. But in order for the nefesh to experience this ratzon, an step out from its profound reality, it has to be mevatel itself.

Mechanism or message

AiynBase with R' Paltiel 12/25/09 Friday 8 Tevet 5770


page 7 about 10 line into the big paragraph “ukmo she katuv”


Why is there ohr in meor? Because the illluminator is not just limited to itself, “it is everything.”

Ohr cannot be drawn down without a keili.


In our low world it is possible to see a whole system that has enormous effect and not see any significance in it – we just say it is inadvertant – the sun comes up and we say it is just the movement of planets. We say it is nature. But when we say the nature of light is to rise up, it is very significant. It says, wherever I go I will be connected to the illuminator.


If it is devoid of significance – then it doesn't exist. When the gemara tells us that a tossed stick lands heavy side down and that this is a return to source, it is telling us about the neshamah of the world.

For video, click here.  

He's in the details

AiynBase with R' Paltiel 12/24/09 Thursday 7 Tevet 5770

Page 7 at the top.  


Continuing on the same theme; The path of Torah is that it allows and brings down the infinite light in a contained and definitive manner. Everything in creation reflects Torah.


We perceive the limits as a shortcoming. But the limits/definitions in Torah are not due to shortage, but rather to fill completely the pathway through which it comes.


The doing of Torah in this world, creates a vessel to hold the middot from above. The keili/vessel not only contains of the flow, it ellicits and draws it down. The nature of the light is to rise upwards and be incorporated in its source, and in order that it be drawn down, it has to be by means of a keili.


In our world, things don't have a “nature” - it is all a matter of cause and effect. Yet when fire rises it is going to the element of fire above.

What's in the details

AiynBase with R' Paltiel 12/23/09 WednesdayNight 7 Tevet 5770

Above the middle of the top section of page 6.


We used an illustration of a traffic light and how it illustrates the essence of the king. Yet in the essence of the king there are no traffic lights, but there is a complete nation. When it comes into chochmah and the contrasts of a nation is seen, it opens it up with all kinds of details.


In biya it is possible for the hashpah to be taken off the path, but there too it is accompanied by the ohr of chochmah that keeps it in line. The principle is that the ohr ein sof comes through chochmah. In chochmah there are 2 elements – upper and lower. It has the cognizance of the ohr ein sof itself, but it is also the source of biya and contains details. The fact that the ohr ein sof is dressed in chochmah, means that the details are also illuminated by this ohr.


Without this it would be as if we developed a city, without an overview, without co-ordination, each house is an entity by itself.


Hashpah is hefker unless, it is given through a window, with a relationship. The chochmah forms the kav ha midah.


The torah that we have, in that it clarifies the mitzvot. This is the measure of how the ohr should be dressed in the mitzvah and through the mitzvah. The light is drawn down as a result of doing a mitzvah in the way it should be done. Likewise in the source of torah, chochmah of torah provides the path.


Torah forms the path for the light to flow down. The kav is called tzinor and derech – it has both factors – the limit and the infinite light. So too in Torah – there are the letters – measured aspects; and then there are the lights of Torah.


Another way to view these 2 elements - “He spreads light, like a garment” - that is Torah has the elements of light and garment that encompass it. Since Torah is the intermediary that connects ohr ein sof with worlds, it affects two things; one that ohr pnimi can exist in the world, and second that the world can be united with ohr ein sof.


The revealed aspects of Torah come by limited and defined manner – this is the garment, and the ohr of the Torah is the hidden aspect, and the ohr remains infinite.


Torah is called a way – it brings things down and at the same time connects them to ohr ein sof the infinite light.

 

Why do we blow shofar from a horn of a ram? (is the opening question on the new section)


Hashem said, blow this, and I will remember the binding of Isaac and consider it as if you are tying yourselves on the alter.


What is the connection between blowing the horn with the binding of Isaac?


Also why does the gemara say binding of Isaac and shofar are the same, but in zohar it is said that Avraham prepared the throne?


Yitzchak and Avraham are gevurah and chesed, so how are they both related to the blowing of the shofar?


To understand, we will revisit, what was said before that Torah is called a derech/way. This is the gilui hakav, that is the pipeline/conduit from the ohr ein sof/infinite source, that measures how the flow should be.

For video, click here.

A tree falls and a leaf turns

AiynBase with R' Paltiel 12/23/09 Wednesday 6 Tevet 5770

4 lines from the top of page 6.


Yesterday we looked at the inyan of atzilus, that 'tho malchus it is part of the essence, as opposed to the level of hisachdus, there is an element that could be viewed as a separate entity and then is absorbed.


Ther purpose of seder hishtalshalus is to show that even those elements that seem to be separate, are from the same source.


The element of ohr guarantees that the flow is only in the proper place.


All this is accomplished by chochmah, since chochmah is an element of ohr pnimi / inner light.


Ohr ein sof unites with the chochmah, to pay attention and “supervise” how the ohr is drawn down into the inner element of each sphira.


Pnimi, means “inner”. If the hashpaa is by midah and gvul, so how is it pnimi? The idea is that the ohr permeates the sphira/koach through and through. In everything there is the pnimi and the makif. A human action has the detail, and the overview of why he is doing it – pnimi and makif. (that is why in klippah there has to be an ulterior motive – in kedusha he does it since, “it is the right thing” - the makif is beyond him and true.)


In kedusha there is an intrinsic value in everything.


There is a subtle distinction between the bitul of, “this is the truth because it is the truth,” and doing something because, “it is a good thing”.


Chochmah draws all the “details” and gives it to binah. But the connection itself remains in chochmah. In the chochmah is sensed not just, “what I see” but also “the essence itself”.

The stream and the river

AiynBase with R' Paltiel 12/22/09 Tuesday 5 Tevet 5770

4 lines from the top of page 6.


Looking at the difference between the level of atzilus and the level of achdus.


One mashal we have of the kav, is of a pipe, coming out of the river. Compare a river to a creek/brook. It runs between its banks, and the creek follows the contours of the land/banks.

There is a constant risk that the water will jump its banks – it is not perfectly natural that it will follow, by nature it can go anywhere. In an open lake or river, the water does not seem separate from the area that it fills. This is like atzilus – no two separate things. There is no notice of the difference between the water an its container.

The flowing creek, that is held in place by its banks is different. In halacha we have mayim chaim – water that comes from a spring – it the source dries up once in 7 years then it is not mayim chaim – it is not the natural abode of water.

The last hay in hashem's name is the malchus of atzilus. The hay is an expansion, but it is part of the same name. The world has sea and land and the sea is part of the definition of earth – like being part of the name. The creek is at a different level – be-achdus not be-atzilus.

Why does the water follow the contours of the creek? It cannot leave the earth and fly up. It must follow. Throughout the system, at each level, there is the sense that there is one overall reality, they are part of one earth and cannot separate, but the effect of this unity differs. Even though it cannot separate itself, the water still makes the point that it is its own entity.

For video, click here.

The same fire

AiynBase with R' Paltiel 12/21/09 Monday 4 Tevet 5770


7 lines from the end of page 5 - “bah”.

In malchus are two states. Malchus itself is one level, and the second in “populating/building” malchus with the sphirot.


Malchus, after it is built, is like the shell of the turtle.


We're seeing how through the kav the ohr ein sof is drawn down.


We say that kav is bokayah/breaks throught the tzimzum. Between atzilus and briya, is a parsah/curtain and here too, the kav breaks through.


The kav binds the level of malchus with ohr ein sof, also as it is in the state of atik le briyah.

For video, click here.

Out of the blue

AiynBase with R' Paltiel 12/20/09 Sunday 3 Tevet 5770

Page 5 – lower third of the page - “kulhi”.


The rebbe had concluded from all the mashalim, that roads are not just a connection, but follow a plan and represent an overview of what is intended to be accomplished.


All these pathways guide you in the right direction.


What meets the eye is just this the practical level, but really it is part of an overview an overall plan.


Malchus means, that man doesn't have only an inner life, but he can take actions that affect the world.


Malchus is united with all the other sphirot.


Above the kav there is no intention since there is no creation. The kav is there not to be separate, but to represent the truth of its origin. Intention and unity is only relevant when there is multiplicity.


The whole inyan of chassidus chabad is to have things bepnimiyus – that is to be able to grasp it with your sechel. You use a mashal to understand and grasp what you can and see beyond the metaphor.


The focus now, what we're dealing with, is that in the kav, in gvul (finite) there is also the influence/imprint of the bli gvul (infinite).


This goes down to malchus, which seems to be dealing with something devoid of ohr, yet it is still connected with the whole seder and with the ohr.


In fact this lowest level, has a greater aspect of the ein sof than the levels above it.


He made the world, so you may think He's preoccupied by it.





But we say he is totally unaffected by it, yet it is He who creates it. All stand in prayer, how does He hear them all? Are we sharing G-d? Do we each have a piece? No, He pays attention to each one like there is no-one else. This is the principle of yesh mi ein – He gives of Himself yet is not grasped or diminished in any way.


And this koach eloki, is beyond all comprehension, and yet vests itself in, and is revealed, in this world.

How to view the vacancy

AiynBase with R' Paltiel 12/18/09 Friday 1 Tevet 5770

Page 5 – lower quarter of the page – starts, “vekulhi”.


A sphira, like chochmah seems to tend in both directions – up towards what it is looking at, down toward being a metziut.


The neshamah is in the body. What holds it and draws it? Not descent, but the realization that through being in the body it can have an ascent by means of being their, greater than being itself.


As we said last night, the roads paved between cities, seem to be on a practical/circumstantial level, yet there is an overall plan, since there is an overview that all of these cities are all rooted in one source. There are many cities because melucha is not limited to one place.


Malchus is the last sphirah – and the focus and intent reaches this level, which shows itself to the outside. The person has sphirot and kochot functioning internally. Then comes malchus – it says, where do I exist? Am I a real presence? And suddenly he needs a home and furniture etc.


On a superficial level, this looks like just a circumstance – yet the principle that he need a home to establish his real presence is beyond needing shelter and is not obvious at the practical level. This low level of malchus is rooted in chochmah.


It says that after the tzimzum, there was a makom panui – a vacant space. This can be viewed as nothing – a place where anything can be put, or it can be viewed as everything, where all is contained. If seen as nothing, then anything placed there seems out of place.


Without the kav, the makom chalul would not represent anything and there would be no unity. The kav brings back the ohr ein sof from before the tzimzum and has the root for all that develops there – it develops because it is intended and it unifies them all. This nothingness is not nothing – it is ein sof.

For video, click here.

Here's a poem from Yitzchak,


What Lay Behind Discovery

What lay behind discovery
Was not a search for gold;
Columbus sailed across the sea
For new things to behold.

That which allows the real thing to come through

AiynBase with R' Paltiel 12/17/09 ThursdayNight 30 Kislev 5770


A few lines above the middle of page 5 – at “hakav”.

In sight you see the object as part of reality, but touch is relating to how the object affects him. This would mean he is not relating to the world, or he is relating in a very limited way. He is creating a gap in the creation.

The kav is rooted above in absolute truth and thus it is able to create. Yet the kav “presents” itself in the form of a finite power, since it went through the tzimzum. A mashal for something limited and unlimited at the same time is the human body – it is finite yet if injured it repairs itself – it is not limited to the limit – you have it even if you don't have it – you have the whole form even if you have a cut.


Because the kav has both these qualities, it provides limit and definition to what emanates from it and also it binds and connects.


tzinor/pipeline is numerically equal to shemo/His name - “before the world was created, there was only He and His name alone.” This is describing the ohr ein sof before the tzimzum that is later drawn down by the kav. The principle of shemo/His name is the aspect of presentation and expression. If something has a name, it shows that it exists outside itself. Something that has a presence does not exist in one form or another – then it is a real presence. His name becomes the tzinor/kav.


The Torah is called a derech/a way – the path of G-d – why is it called this? The principle of pathway is that which allows the real thing to come through.


So too with roads that lead from city to city with many by-roads. In this structure is a profound wisdom – what should be the manner in which the tzinor is drawn down and subdivided into smaller particulars? It is so that the water is carried everywhere to fill every vessel.


The tzinor ensures the proper flow even to the last and lowest aspect being connected to the primary source.


All this is affected through chochmah to focus and supervise that it functions properly.


This is all to explain derech ha Torah – the path of Torah. The way provides not just an opening to go the way you want to go, but also it provides a safeguard to ensure that you will reach your target. Just like a tzinor leads the water only where it should flow, so too is the derech/path providing a connection and interrelationship and safeguard.

For video, click here.

The measure and the infinite

AiynBase with R' Paltiel 12/17/09 Thursday 30 Kislev 5770

about a third down page 5 – line starts, “pratius”.


We are looking at the effects of the kav. The kav brings out the measurements of the seder hishtalshalus. That there are 10 sphirot and not a different number. The second thing it provides is an overall unity.


There is a perception of seder hishtalshalus and it can be fully expressed through the number 10. In the ratzon and oneg there is no number 10.


Ratzon correlates all the sphirot and unites them. This is the ein sof aspect in seder hishtalshalus. The ratzon is equally present throughout the person.

Everything has a true presence

One and one is one - all sourced above

AiynBase with R' Paltiel 12/15/09 Tuesday 28 Kislev 5770

Page dalet, above the middle – a chochmah she hu inyan ha shemen.


So it comes out that the 7 x 7 pipelines that go to the emotions are the way influence flows from chochmah to midot.


Chochmah is imbued with this ohr ein sof aspect.


In our usual view, when you put boards together to make a table, it seems that the table is an inadvertent result – you need a table so you made one. It does not seem related to a real resource, flowing from the source of all existence.

But we say every aspect in seder hishtalshalus has a root/shoresh above – there is a principle that maintains it. We see parts, because we live in the world of asiya, but if not for something being rooted above, it couldn't exist.

There are also differences in the manner that the flow reaches each sphirah.

For video, click here.   

As it is, not as I see it...

AiynBase with R' Paltiel 12/14/09 Monday 27 Kislev 5770


Page 4 – line starts, “bebina”.


One of the key features of chochmah is bitul. The principle of bitul, is not only that it doesn't have yesh and can accept the ohr as it comes. Another important side to bina is that in yesh, whatever it can recognize outside itself is based on itself.


This is the primary affect of yesh – all is from its own perspective.


Chochmah is not limited in this way. Thus there is gilui ohr rav. Chochmah does not need a keili for ohr. Its reality is based on its source. This is like sight, which perceives the object, as it is.


Another affect of this is that, in a nivrah, even in binah, it is first aware of itself and then it explains itself by realizing it has a Creator. Chochmah has a different system since it does not have to go through itself.


This is how it is possible for a nivrah to really relate to his Creator. To his Creator Himself.


Kedusha is drawn down only through chochmah.


Chochmah illuminates into binah by 32 different pathways. In binah all is reinterpreted and given form, yet it refers back to chochmah to substantiate what it sees.


From here there are 50 gates to the 7 midot. Chochmah and binah really unite – a true connection and a pathway of connection. Midot are in a different catergory from the sechel. Chochmah and binah, though not as purely are interested in the truth, rather than “how it affects me”.


From binah to midot is a big gap. Binah doesn't travel to midot. Binah has gates that open to the midot. The creation of midot from sechel, is on the one hand a command, “this is the way it should be” and then participation from the heart. The midot do not understand, they just recognize.


The real chayut is always from the chochmah. The reason the midot give off light it is due to the chochmah that has reached them – this is the oil that flows from chochmah, to binah to the midot.


For midot to shine, to be living emotions, they need to draw from the oil of chochmah. The oil is the essence. Just as we say, “words that come from the heart, enter into the heart”. Why not words of sechel? Because the heart is not affected by sechel.


Midot have to be touched directly. The shemen, oil, is that i'm pouring out the very essence. Not the knowledge, but the essence touches the emotion. Since emotions are hot they kindle the shemen.

For video, click here.

Knowing oneself, and knowing what you see

AiynBase with R' Paltiel 12/13/09 Sunday 26 Kislev 5770


page 4 line starts, “bekiruv makom”. 11th line.


We're going through the seder hishtalshalus, in the sense that it is made possible by the fact that the ohr ein sof is being directed through the kav, which is the conduit/tzinor, which makes it possible to be disseminated at various levels.


A river doesn't provide, it floods. To fill a vessel it has to come through a tzinor.


The flooding by the river, in the metaphor, indicates that it is without measure – infinite. The river here represents, water without end. When you put it through a pipeline, you now discover that water is really measurable.


Water by nature doesn't have boundries, it flows. When you put the water in a pipline, you define the water by its content rather than the fact that it is not solid. The nature of the water is still retained, even though it is now measurable.


The start of seder hishtalshalus is in chochmah.


The start of the flow is chochmah. From there it flows down. The ein sof element is represented by its continued flow, rather than by what it is.


Chochmah is bekiruv makom – close, but outside. What you see in chochmah is the essence of ohr ein sof. The principle nature of chochmah is bitul – thus it is a “non-limiting” tzinor. Chochmah is like sight – it sees the kesser, but it is seder hishtalshalus – it sees it as a presence.


There is a gap between knowing oneself, and knowing what you see. You can't close your eyes to yourself, but with sight there is still a transfer of information – this is the meaning of kiruv makom – kesser is like knowing oneself, as opposed to chochmah, which sees it from up close.


All the oneg/pleasure that one has in any process or sechel has to do with the eloki aspect.


Sight is relating to the ein sof, since only due to the ein sof can you and an object outside yourself relate to each other.


There are 32 pathways of chochmah and then a step down to binah. Binah has to relate to the content/gashmi. Binah wants the proof. These are narrow pathways to binah, so that binah takes from chochmah only finite points. Living binah, looks back to chochmah and orientates by means of the bigger picture. In this way binah is fed from the chochmah.

Outside, but very close

AiynBase with R' Paltiel 12/11/09 Friday 24 Kislev 5770


In chochmah ohr shines closely – kiruv makom. It is near, but not in the ohr ein sof. Outside, but very close. Chochmah receives from ohr ein sof, kesser is in it.


Chochmah observes it not through a limited view, but at close range. Begilui ohr rav – with great revelation of light. Ohr is only an emenation, but when it is gilui ohr rav, you sense the effect of the source of the light.


What is the source of ohr? Why don't objects give off light? Ohr is the revelation of something that is an etzem. A physical thing, is only itself by virtue of its structure. Thus its whole presence is contained within itself – it is limited in time and space.

For video, click here (not on the image below).





Ohr hanefesh makes the body live. It doesn't do it actively. The life is a reflection not of its activity, but of its presence.


To understand an etzem we have to rise up to the inyan of elokus. Anything that is limited to time and space is not an etzem. Pshitus/simplicity is really possible only for the Creator. Created things are “put together”.


Chochmah has the bitul, to enable it to relate to essence. It recognizes the essence and receives it's light.

A room with a view of infinity

AiynBase with R' Paltiel 12/10/09 ThursdayNight 23 Kislev 5770

Page 4 end of 6th line.


the kav is representative of ohr ein sof itself. By going through reshimu it aquires medidot/measurements. To get a handle on this principle; we say chochmah and binah in a certain sense in different worlds. Binah is all metzius and chochmah relates to etzem ha-ohr.


So in real terms you cannot put chochmah into binah, on the other hand we say binah comes from chochmah. How so? Due to tzimzum. When you have the chochmah and you focus on it, itself, not the ohr, but the metziut, then you can create binah from it.


In sight you view physical objects, that exist in themselves. How do we connect to a physical object without coming in contact with it? It is separate from us and finite. The reason we connect is that we see the infinite quality – its reality.


Avraham Avinu began to search through the world. From viewing the world he was able to recognize the Creator – He's concealed, but he's there.


The kav is like the master conduit, that draws water from the river. If not for putting it in a conduit, the water in the river is totally unmanageable. A river floods, it doesn't fill your cup.


The conduit starts in kesser. There is also a kesser in nefesh ha-adam. And this is called ratzon and oneg (will and pleasure), and we should focus on the meaning of these aspects. We think of desire as fulfilling a need, but this is not an essential desire. We think of ratzon as being circumstantial, “i'm hungry, so I want to eat.”


the real nefesh is an essential entity. Life is an essential reality. How do we see life? Through ratzon. The ratzon of a man is representative of his nefesh – it is a constant presence and not a response to any circumstance.


Seder hishtalshalus, by nature descends downwards, and is also compelled to go down. Like we say water flows from above to lower levels. It has to descend, since anything that feels a lack will drive downwards to feel it's base. Chochmah will drive down to malchus and then it reconnects to its origin.


The Rogotchover was ill at ease on Shabbos, since he couldn't write down the ideas/chochmah.

For video, click here.

The light and the line

AiynBase with R' Paltiel 12/10/09 Thursday 23 Kislev 5770


Page gimmel – 6 lines from the bottom.


As a result of the tzimzum there is a kav, which means that the flow can be appropriate for the worlds.


The kav passes through the reshimu, which brings out the aspect of gvul. As opposed to our world where everything seems finite, yet there is a cognizance even here of an unlimited koach/power. The sense of being in the world is not precarious. There is a sense of an unlimited background. We relate to the world due to its reality.


Through the kav the ohr ein sof is drawn down into the world.


By means of the kav the ohr is drawn down into all the worlds and their sphirot.


The kav breaks through the tzimzum and goes through all the worlds.


The ohr of the kav breaks through the curtain of atzilus and reaches the worlds below it. It reaches to the bottom of the lowest world. Thus even in our world the infinite quality is sensed. This is how it is possible to come from a physical world and yet rise up to a recognition of ein sof, because it is ein sof that is behind and sustains this gashmi.


In this process there are many levels.


The principle of chochmah is bitul, but bitul is an absence. Chochmah is a metziut/koach and is a means by which the light comes further down, but it is a kind of metzius, that due to its bitul, does not obstruct what comes to it. It has not need to show itself. Thus the ohr in coming into chochmah has to come into a metziut, but chochmah can contain an illumination in full glory, without restraint. For it to come into binah it must be limited – binah's perspective, “how does this fit into my physical orientation?”


It is said that through nisyonot/test you come to higher levels, even to a revelation of G-d's name. How does a test do this? Every test is a nullification of the keili, and by this bitul you can take anything – you become part of the truth.

An endless supply in a defined flow

AiynBase with R' Paltiel 12/9/09 Wednesday 22 Kislev 5770

Page gimmel – 6 lines from the bottom.


The effect of tzimzum is two fold. One is that the “water” is drawn off in a defined amount. The other is that the pipeline can bring an indefinite flow of water (since it draws from an infinite source). The fact that it is connected, means that there is no concern that the flow will end.


This is like a king having infinite resources – he can either open the treasure house and remove the walls, alternatively he can set up an office that will distribute the wealth to the people – there is a window for all to approach and be granted what they want.


The people know that at any time they can approach and get what they need – the ein sof quality is expressed through gvul.


This is what we're learning now – that the kav represents the ohr ein sof before the tzimzum.


The reshimu is the infinite aspect that cannot be, and does not have to be hidden. The ein sof is a presence of a non-presence – it cannot be defined. From the aspect of reshimu you can now take water from the infinite river and define it.


This is like the first impression of a view is overwhelming, and later on reflection the different aspects of the view become apparent. The ein sof aspect is the overall aura that says, “all of these details are here due to an infinite reality”.

For video, click here.

Presence and process

AiynBase with R' Paltiel 12/8/09 Tuesday 21 Kislev 5770


page gimmel – 8 lines from the bottom.


We have the mashal of the river. A river will by nature flood an area – it flows wherever it is allowed. To fill a vessel the water has to come as an orderly presence in order to relate to the vessel. A keili/vessel gets water through its opening – not that the vessel is sunk/submerged in the body of water.


Filling a vessel is by means of a process, not just a presence.


Tzimzum means we are relating not just to the presence of water, but to the way it can be processed.


We're looking at how the ohr ein sof is supplied into the world. The kav comes from ein sof, but represents not ein sof, but the content of ein sof.


Since the kav, comes by means of the tzimzum, and the reshimu (trace/impression of infinity) there is the power of finitude in the ohr ein sof that has now become revealed through the tzimzum.


The kingship consists of the people, it would seem. But it only becomes a kingdom when the people band together and then the king represents them.


The tzibur (community) has a definition that is beyond, the sum of its parts. It has an eternal quality. There is an entity that incorporates all the units and is greater than the sum. This is the head. The melucha is the infinite quality of the people.


Within the tzibur or the melucha, you find individuals. When you conceal the infinity aspect you find the parts. This is the inyan of the ohr ein sof having individual entities in it, when the infinity is hidden. The ein sof is not built by gvul, but contains it.


For video, click here.

"One thing's for sure, my brother, ain't no faker"

AiynBase with R' Paltiel 12/7/09 Monday 20 Kislev 5770


The topic: how it is that ohr ein sof cannot be in hishtalshalus (which has to do with levels).


Everything in einsof is from the same level.


When the Rebbe RASHAB took on leadership, he had an older brother, who also was of great stature.


After the Rebbe became Rebbe, a chasid asked his brother if he was fit to be rebbe, he replied that there are no levels in the matter of rebbe. There is either a rebbe or a faker. “One thing I can tell you about my brother is that he is no faker.”


Our mashal for infinity is a river. If it came to your field it would flood it. But by streams it can be put to various uses. The kav starts before the tzimzum.


With a kav, you get a sense of how it is coming into being. This gives it definition. Even if it has an einsof quality it is still, “coming into being”.


Avraham avinu was looking around for the owner/manager of the “palace” and then He appeared to him, “i am the owner of the palace”. This would have been overwhelming, but since he had been looking he had a point of reference.


Kav shows all the capabilities on a functional level rather than at an ein sof level.


This is not to say it is limited in capability rather that it is showing it has capability.


The scarcity in the word is in dissemination. In chassidus it says the earth is rooted in sovev that is beyond time and space. It is a fact not a concept. The earth it self possesses at any moment every time and every season.


In the world things come through a process, but that is not to say that there won't be enough. Our nation was tested with the mann. You have it each day, but you cannot accumulate it. The purpose it to recognize the ein sof in the world we live in.


We distinguish between spirituality and G-dliness. Spirituality is a worldly concept, and G-dliness is beyond world.

For video, click here.