For video, click here.
Monday, March 29, 2010
Sunday, March 28, 2010
Not based on vulnerability, but on his stability
Page 15 – towards the last quarter of the page – 7 lines from the bottom. Line starts, “liheyot”. See sidebar on the right hand side for copy of the text.
As one proceeds higher and he doesn't want giluim / revelations, just Him, Himself, he finds there the real kavanah is not in the rising towards Him, but in the work of shuv / return to fulfilling His will on earth.
Kavanah is beyond the manifestation of atzmus.
Except in order to relate to kavanah rather than the experience and the relationship to Him, bitul is needed.
The bitul is putting oneself aside, he recognizes this principle truth that, “since I am a non entity on my own and all I have is what He gives me, and he gives me what I have by free choice, so I should relate to what He intends with this – the decision that I should be is what makes me, not my presence.
Pnimi – internal is that which comes from the nefesh itself – purely from the nefesh, not due to any extraneous circumstances. The nefesh is complete and whole and has no sense of lacking anything. Its desires are not based on fear or desire to enhance its metzius. Because of its wholesomeness, this is the basis of the love and fear. Fear for one's existence/metziut is based on yeshus. The fact that he sees himself as vulnerable means he is not speaking from pnimius. That's why the Rebbe could say to the KGB, “this gun doesn't scare me.”
so yirah pnimius is based on the closeness of the ohr ein sof. The closeness results in love and fear, which at this level are reflective of oneg and ratzon.
The yirah is that he comes close to the ohr ein sof, and this brings to fear. Moshe came close to the burning bush and he hid his face because he was afraid to look at Him. Was he afraid to be hurt? No, he realized the awesomeness and was afraid to look at it. This is like standing in front of the king – one doesn't wallow in the beauty and glory of the palace, one realizes the presence of Greatness and is humbled.
This yirah is not based on vulnerability, but on his stability.
Hashem's will is that Torah and mitzvoth are fulfilled down here. The nefesh is like benei aliyah who do it all, only for Him. Pninius ha nefesh is not a nivrah / creation, and so can do it for no other reason.
Friday, March 26, 2010
Like a soldier exposing himself to enemy fire
AyinBase with R' Paltiel 3/26/10 Friday 11 Nissan 5770
Page 15 – towards the last quarter of the page - line starts, “bebechinat tokef”. See sidebar on the right hand side for copy of the text.
He sees in atzmus that the kevanah is the real thing. Usually one has to have bitul in order to relate and sense others. Here we are going beyond that, beyond sensing elokus, to just fulfilling the intent of elokus. This is irrational, beyond the grasp of sechel. The zohar says it is like a child that is concerned for his mother and father and he gives his life away for them.
This is gilui ha atzmus. This is not possible in atzilus or by a neshamah without a body. It can only be achieved here – only here where there is a body that completely conceals the body can you realize there is a King and I don't care about anything else. Up above kabalot ol is not possible – the neshamah sees elokus. Because here there is a yashus that does not have any sensitivity to elokus, there can be gilui of atzmus.
He is involved in a desire, but when the ratzu is in the element of atzus ein sof, which is total and absolute ein (the soul's experience of the greatness and delight is not ein/atzmus) where is rooted the true intent, that there should be the inyan of shuv/return, except that in order to sense this true element of atzmus, he has to put himself aside and experience the true intent. True connection to essence is a connection to the kevanah/intent of atzmus.
For video, click here.
In truth when one studies the world and the richness of its presence one can logically deduce that there is a tremendous Creator of unlimited capacity. What does the Creator mean to him? The Creator of his world, not Him Himself. This is a process that comes from yeshus. The nefesh seeks elokus not as a way to explain its experience. It cannot tolerate world and wants to connec to the truth – it is seeking elokus itself.
Now we go a step further. The soul recognizes the ultimate truth, and goes beyond the truth of its existence and goes for, “what did He have in mind when he made me?” this bypasses the whole metziut.
He sees in atzmus that the kevanah is the real thing. Usually one has to have bitul in order to relate and sense others. Here we are going beyond that, beyond sensing elokus, to just fulfilling the intent of elokus. This is irrational, beyond the grasp of sechel. The zohar says it is like a child that is concerned for his mother and father and he gives his life away for them.
This is gilui ha atzmus. This is not possible in atzilus or by a neshamah without a body. It can only be achieved here – only here where there is a body that completely conceals the body can you realize there is a King and I don't care about anything else. Up above kabalot ol is not possible – the neshamah sees elokus. Because here there is a yashus that does not have any sensitivity to elokus, there can be gilui of atzmus.
He is involved in a desire, but when the ratzu is in the element of atzus ein sof, which is total and absolute ein (the soul's experience of the greatness and delight is not ein/atzmus) where is rooted the true intent, that there should be the inyan of shuv/return, except that in order to sense this true element of atzmus, he has to put himself aside and experience the true intent. True connection to essence is a connection to the kevanah/intent of atzmus.
For video, click here.
In truth when one studies the world and the richness of its presence one can logically deduce that there is a tremendous Creator of unlimited capacity. What does the Creator mean to him? The Creator of his world, not Him Himself. This is a process that comes from yeshus. The nefesh seeks elokus not as a way to explain its experience. It cannot tolerate world and wants to connec to the truth – it is seeking elokus itself.
Now we go a step further. The soul recognizes the ultimate truth, and goes beyond the truth of its existence and goes for, “what did He have in mind when he made me?” this bypasses the whole metziut.
The pleasure in action
AyinBase with R' Paltiel 3/25/10 ThursdayNight 10 Nissan 5770
Page 15 – towards the lower third of the page - line starts, “betynugim”. See sidebar on the right hand side for copy of the text.
Unlike faculties that are dressed in certain organs/limbs of the body, pleasure and will include the entire body.
Delighting in G-dliness is an enormously high level, but it must be done in the right way so that there is a return and the soul does not depart the body.
This level of love is not like being drawn to something outside oneself. The tynugim, means that he experiences the reality of it itself – the reality of elokus. Anything that goes through faculties / kochot is an awareness of something outside oneself. Even with sight one can close one's eyes. But ahavah betynugim is an encompassing reality of the nefesh itself. Thus it does not bring about the matter of return / shuv, since he has the reality right there.
In other loves there has to be a focus of attention / avodah, but in this love he is just there.
This is a level of the tzaddik gamur, where there is no interference between himself and elokus.
In the previous level there was shuv where elokus came down into his world through torah and mitzvot.
Even though this level of delighting does not result in shuv / return, there is another level of shuv completely when there is a level of bitul in the ratzu. So how is it shuv? In contrast to ratzu. Since we are a neshamah in a guf and you have ratzu and you are looking into the depth and beyond the world, still the world remains the basic reality. In ahavah be tynugim, the basic reality becomes elokus!
Elokus is be pshitus! And the level of olamot is be hischadshut!
The intent above is the shuv, “He did not make the world for naught/tohu, but that it should be settled” and bitul is needed to fulfill this purpose.
In the world all is a composite. The essence is simple. Avraham looked at the workings of the world and said, “how can this not have an owner” Who is beyond the world. If the whole world is worldliness then it is nothing. An essence is needed. He asks, “what it all about? What is the point?!” this is looking for the essence. The essence is not in the structure – it is beyond the structure. The elokus revealed in the wold is enormous, but all that is not the essence / etzem.
Now its a beautiful world, but what brought it about? What is the kavanah?
In the nefesh, and its experience of gilui elokus, if it comes with bitul, which is a statement of, “no matter what level I can reach it is stil not the real thing. I'm going for the real thing that is not part of my metziut” then he senses the kavanah which is beyond the oneg.
To see atzmus as it is unto itself and not as he experiences it he has to have the bitul “to put himself aside,” then you sense the kavanah / intention.
This is the real inyan of torah and mitzovth – ie it is beyond sechel and oneg.
Unlike faculties that are dressed in certain organs/limbs of the body, pleasure and will include the entire body.
Delighting in G-dliness is an enormously high level, but it must be done in the right way so that there is a return and the soul does not depart the body.
This level of love is not like being drawn to something outside oneself. The tynugim, means that he experiences the reality of it itself – the reality of elokus. Anything that goes through faculties / kochot is an awareness of something outside oneself. Even with sight one can close one's eyes. But ahavah betynugim is an encompassing reality of the nefesh itself. Thus it does not bring about the matter of return / shuv, since he has the reality right there.
In other loves there has to be a focus of attention / avodah, but in this love he is just there.
This is a level of the tzaddik gamur, where there is no interference between himself and elokus.
In the previous level there was shuv where elokus came down into his world through torah and mitzvot.
Even though this level of delighting does not result in shuv / return, there is another level of shuv completely when there is a level of bitul in the ratzu. So how is it shuv? In contrast to ratzu. Since we are a neshamah in a guf and you have ratzu and you are looking into the depth and beyond the world, still the world remains the basic reality. In ahavah be tynugim, the basic reality becomes elokus!
Elokus is be pshitus! And the level of olamot is be hischadshut!
The intent above is the shuv, “He did not make the world for naught/tohu, but that it should be settled” and bitul is needed to fulfill this purpose.
In the world all is a composite. The essence is simple. Avraham looked at the workings of the world and said, “how can this not have an owner” Who is beyond the world. If the whole world is worldliness then it is nothing. An essence is needed. He asks, “what it all about? What is the point?!” this is looking for the essence. The essence is not in the structure – it is beyond the structure. The elokus revealed in the wold is enormous, but all that is not the essence / etzem.
Now its a beautiful world, but what brought it about? What is the kavanah?
In the nefesh, and its experience of gilui elokus, if it comes with bitul, which is a statement of, “no matter what level I can reach it is stil not the real thing. I'm going for the real thing that is not part of my metziut” then he senses the kavanah which is beyond the oneg.
To see atzmus as it is unto itself and not as he experiences it he has to have the bitul “to put himself aside,” then you sense the kavanah / intention.
This is the real inyan of torah and mitzovth – ie it is beyond sechel and oneg.
Thursday, March 25, 2010
The source of love
AyinBase with R' Paltiel 3/25/10 Wednesday 10 Nissan Adar 5770
Page 15 – towards the middle of the page - line starts, “migeder olamot”. See sidebar on the right hand side for copy of the text.
Everything is ultimately rooted in oneg / pleasure. Oneg is the primary reality of the nefesh. Oneg is higher even than ratzon. To have ratzon he has to have oneg first – oneg gives him existence and place.
There is a debate in the world. “What is the most fundamental tendency of the human being – is it good or evil?” - this debate extends to everything – is the world and creation for good or for evil? Some say the world comes from an evil source – the RAMBAM rejects this entirely – yes there is suffering, yet if you take an expense of time there is more joy than sorrow.
If the whole world was for evil then it would collapse into itself. The principle that the earth is suspended on a thread of infinity, is of such impact that if one would perceive that all is on a finite basis it would be contrary to his soul – a great claustrophobia would result.
The real essence of all existence is infinity. This provides a means for existence to be. This infinity is expressed in the form of oneg. Existence is based on “pleasantness”. Teva ha tov le hative – the nature of the Good One is to do good.
There is a concept that all is an exchange – tit for tat – this is a very narrow and limited perspective. This is not a torah concept. The fundamental reality is oneg / pleasure. One can rise to ahavah be tynugim – reaching a level that is the source of love – love within delight.
Our lives are related to infinity. They have a reality.
There is no structure and map to get there – you reach it through love. Your meditations lead to the love that leads to the higher level. When you reach the love within delight you are “detached from worldliness”. It can even be to such an extent that the soul rises out of the body.
Shem / name is something that on the one hand is superficial on the other hand it can awake a person from a faint. This seems paradoxical. The explanation is that a person to himself is a complete world unto himself and he does not need a name, however the name is how he is know to others.
The reason it can wake him from a faint shows that the main purpose of the neshamah to come into a body is to do something in the world – calling him, wakes him – indicating a greater reality. When he reaches ahavah betynugim it is beyond the limit – he experiences a total reality, not a functioning reality and he doesn't recognize the activity of neshamah in a body – he forgets about a guf. This is the experience of ohr without a keili. Ratzon is also koach makifi, but it also has a funcion – oneg is beyond this.
For video, click here.
Everything is ultimately rooted in oneg / pleasure. Oneg is the primary reality of the nefesh. Oneg is higher even than ratzon. To have ratzon he has to have oneg first – oneg gives him existence and place.
There is a debate in the world. “What is the most fundamental tendency of the human being – is it good or evil?” - this debate extends to everything – is the world and creation for good or for evil? Some say the world comes from an evil source – the RAMBAM rejects this entirely – yes there is suffering, yet if you take an expense of time there is more joy than sorrow.
If the whole world was for evil then it would collapse into itself. The principle that the earth is suspended on a thread of infinity, is of such impact that if one would perceive that all is on a finite basis it would be contrary to his soul – a great claustrophobia would result.
The real essence of all existence is infinity. This provides a means for existence to be. This infinity is expressed in the form of oneg. Existence is based on “pleasantness”. Teva ha tov le hative – the nature of the Good One is to do good.
There is a concept that all is an exchange – tit for tat – this is a very narrow and limited perspective. This is not a torah concept. The fundamental reality is oneg / pleasure. One can rise to ahavah be tynugim – reaching a level that is the source of love – love within delight.
Our lives are related to infinity. They have a reality.
There is no structure and map to get there – you reach it through love. Your meditations lead to the love that leads to the higher level. When you reach the love within delight you are “detached from worldliness”. It can even be to such an extent that the soul rises out of the body.
Shem / name is something that on the one hand is superficial on the other hand it can awake a person from a faint. This seems paradoxical. The explanation is that a person to himself is a complete world unto himself and he does not need a name, however the name is how he is know to others.
The reason it can wake him from a faint shows that the main purpose of the neshamah to come into a body is to do something in the world – calling him, wakes him – indicating a greater reality. When he reaches ahavah betynugim it is beyond the limit – he experiences a total reality, not a functioning reality and he doesn't recognize the activity of neshamah in a body – he forgets about a guf. This is the experience of ohr without a keili. Ratzon is also koach makifi, but it also has a funcion – oneg is beyond this.
For video, click here.
Wednesday, March 24, 2010
One way ticket
Page 15 – the middle of the page – line starts, “alyedei ze”. See sidebar on the right hand side for copy of the text.
We are looking at how ratzu follows shuv and why there is a ratzu after shuv.
In the deeper level of love, a love that represents the essential connection of the soul to the exaltedness of the ein sof and he is drawn to this. Even here is a possibility of the shuv. You may think there is no return since he is drawn to something beyond world.
It is a thirst – desire that elokus is nimshach to him and not be remote. So we can see how the shuv follows the ratzu.
But there is another level. There is a level of desiring to cleave to Him. This is a departure from the level of (light in) vessels. He wants to be part of elokus. Part of the essence of ohr ein sof that is totally above the realm of worlds.
In this approach there would be no shuv (return) that would follow it. Similarly you could see that in the original form of love, that we saw was based on His closeness, there can be a response of total dissipation. So whether based on His exaltedness or on his closeness there seemingly could result a departure due to love from this world.
Love has a consequence. “Who does the mitzvoth in truth? The one who has a love for him” - you want to do something as a result of the love. The experience of the love is seemingly a step towards a consequence. But love betynugim – oneg – pleasure is a self contained truth. Pleasure does not need a result/consequence. So if he reaches the level of love in delight (pleasure), which usually comes from hisbonenut (meditation), which is a level of sechel, that is sourced in oneg/pleasure then the pleasure has been drawn into the love. Sechel is a derivative of ratzon which is a derivative of oneg. This love does not demand a shuv since it is completely self satisfied.
The love between man and woman is a metaphor for the love between G-d and Israel. The couple is completely interdependent and they have thrown their lives into a common project/mission. When this is fully realized and with their intelligence they sense that neither would want any negative outcome for each other, they develop a limitless trust which is a foundation for love without bounds.
Tuesday, March 23, 2010
Thirsting for Him
Page 15 – towards the middle of the page – line starts, “lebechinat atzmut”. See sidebar on the right hand side for copy of the text.
We are in the middle of a deep topic. The more inner love comes from recognition of the exaltedness of the ohr ein sof rather than that which comes in touch with his nefesh.
How can it arounse love? Love which is a midah of the heart? This element and relating is rooted in the nefesh itself, it is not a message that comes to it from outside. It seems that the love comes from a meditation in his sechel / mind. So how is it personal and internal? Sechel itself is really a reflection of what the nefesh is. The reason we can meditate on it is because this is what is true to the sechel. Meditation / hisbonenut is not the same as learning. Hisbonenut is something that touched a cord in you and now you can meditate on it on your own.
The nefesh shuns metziut and recognizes atzmus, it recognizes non-metziut. It seeks emes, that which is true in and of itself.
How can this kind of cognizance be recognized in his midot and sechel? It comes by tzimoan – thirsting. He senses the emptiness of his consciousness. He senses a thirst – he feels the lack. He feels, “this that I am makes me dry and thirsty”.
The love in the nefesh is everpresent. The hisbonenut is to draw it into the sechel.
Recognition that the whole world is based on atzmus leads to shuv and doing torah and mitzvah's that reveal essence of the ohr ein sof. Torah and mitzvoth are the G-dly will. Kabbalos ohr is a recognition of etzem and the question, “what should I do?” that is answered by a command from above. This is an expression of atzum itself. The wold is subservient to torah and mitzvoth (not that the torah and mitzoth are illuminating the world – there is not world per se).
This love is described as a thirst. Tanya describes different levels of love – there is love like chesed – water/silver and there is love from gevurah – fire/gold and this love cannot be expressed in words, just sensed in the heart.
This level of love is a desire to lose the grasp of vessels, it doesn't lead to shuv, he wants just the ohr without the keli, he just wants to be absorbed in Him that is above the level of worlds. He wants to step out from the level of worlds. This is acutally expressing the essence of the neshamah.
צָמְאָה לְךָ נַפְשִׁי, כָּמַהּ לְךָ בְשָׂרִי, בְּאֶרֶץ צִיָּה וְעָיֵף בְּלִי מָיִם. כֵּן בַּקֺּדֶשׁ חַזִיתִךָ, לִרְאוֹת עֻזְּךָ וּכְבוֹדֶךָ
"Thirsts for You does my soul, longs for You does my flesh; in a land parched and weary with no water. So, too, in the Sanctuary to have beheld You, to see Your might and Your glory." (Tehillim 63:2,3)
Monday, March 22, 2010
Love out of nothing at all
Page 15 - top third of th page – line starts, “kuli”. See sidebar on the right hand side for copy of the text.
The ratzu and shuv are causes for each other. The sensitivity of the ratzu brings the shuv.
An inner love that is rooted at a more fundamental level of the nefesh, rises from a deep essence. This love is the result of the recognition of the romemus / supremacy of the ohr ein sof, that cannot be captured in anything that has a worldly / natural format.
Cause of the love is that he actually feels the G-dly closeness – how G-d has revealed His relation with him. This brings out a sense of the overall relationship, and a sense of the special attention that is bestowed on him and the world.
The love is aroused by his experience.
The love is still on a functional level since it is in response to an experience.
A more internal / essential is a love that springs from the identity of the nefesh itself and the romemut aspect of the ohr ein sof.
One meditates on the fact that He, himself is remote and removed from the world – not because He is not involved her, but because he has a “life unto Himself”.
This is an inner love, because, “if He is remote, why should I want Him – I don't have an experience.” the nefesh gives life to the body. And just like His making the world, doesn't capture Him, so too, that the neshamah enlivens the body is not its essence.
How do we focus on the reality of the neshamah? The neshamah enlivens the body, which doesn't have its own life. This is the functional aspect of the neshamah. Sensing and loving elokus is still ony a functional aspect. The real level of the neshamah is where it responds to the romemus of elokus. “It's removed from me, it is remote, and has no bearing on me and that is what I want...!”
Essence of elokus is totally beyond function. Everything in the world has been preceded by not being. Elokus was not preceded by absence. There is no mean in the world to demonstrate this quality.
This love is like a thirst. Usually love is a response of closeness, but here it is a recognition of a truth that completely negates his metziut, where he does not want any kind of satisfaction - “anything I can experience – I don't want” and that is why it reflects the truth of the neshamah and not a reaction.
“Strength to strength”
Page 15. Nine lines from the top – line starts, “elokus”. See sidebar on the right hand side for copy of the text.
We explained that there is ratzu followed by a shuv. Each phase is not totally independent. Even though there is a ratzu and complete desire for elokus, yet there is something missing that he will first get during the shuv and this missing element is devekus.
In ratzu there is also devekus, but not that he feels the G-dly presence. Really to have elokus in his life is accomplished through a different mode – that is shuv with torah and mitzvoth.
Ratzu is a desire to understand and know. Shuv is recognition of the actual presence.
There is an element of ratzu within the shuv. He has torah and mitzvoth. He doesn't desire something else, he has the object of his desire.
The deepest aspect of torah is kabalos ol, not blind faith, but recognition of Him that cannot be fully comprehended. “He is right here and I'm going to do what he wants, I am doing what he wants.”
Chochmah has full access to the truth, but it is access, it is not part and parcel of it.
When we are modeh al ha-emes – recognizers of truth – there is G-dliness expressed in this world by the phenomena of sunrise and other physical elements – G-dliness is dressed in worldliness and what do all these things ultimately represent? They represent a G-dly view of reality. We can grasp ohr be kli, but pure ohr/truth we cannot grasp.
Ratzu and shuv: ratzu is due to the brightness of the light. The quest is due to the attraction to this light.
In the world having 100 means you want 200, since he realizes the worthlessness of the 100. he wants more due to the absence of value. Striving in the world is based on a constant unhapiness. In ruchniut if he has 100 or goes to a certain level and he wants to go further it is not due to a lacking, but due to a recognition of the value of what he already has – he goes “from strength to strength”.
After he wants a higher revelation of a higher light. If he had remained in ratzu. Since he came back to shuv with the gilui ohr of that level he now wants to go to a higher level. Now he can grasp what was ungraspable before.
Video, click here.
Friday, March 19, 2010
Man, woman, world and G-dliness
Page 15. Nine lines from the top – line starts, “elokus”. See sidebar on the right hand side for copy of the text.
The revelation of the elokus is in the shuv that follows the ratzu. The ratzu affects the fact that all that you see in the world is due to the presence of elokus.
In torah and mitzvoth is the shine (meir) of elokus. Torah and mitzvoth are totally intertwined with world. Everything in torah contains some kind of action, and the world is metziut, not ohr.
So how is shuv a state of hisyashvuth – settled presence?
How is there a G-dly light in torah and mitzvoth if they are involving action in the world?
Torah is like water that descends from a higher place to a lower place. This means as it descends it is unchanges, it is the same nature above and below. Torah came down and halacha is changing according the situation in the world. The world does not define the elokus, but the change in halacha is due to the fact that elokus relates to the world.
In marriage there is a commitment to each other, but really there is not commitment to another human being, it is a commitment to the G-dly institution of marriage. “Ish ve isha, shchinah beneihem” - “man and woman in marriage, bring the dwelling of the G-dly presence.”
Video, click here.
Thursday, March 18, 2010
Desire, work and the charriot
AyinBase with R' Paltiel 3/18/10 Thursday 3 Nissan Adar 5770
Page 15 – discussed outside the text
In ratzu you have gilui elokus only in devekus only in your whole desire, you are davuk to this desire. You cannot be davuk through grasping (tphisa) Him – you have a desire but it cannot really be realized. Anything described as a ratzu cannot be a full devekus.
The merkavah – charriot is a step above – it follows the desire of the rider, so it is closer to shuv, translating the elokus in the world – doing what He wants you to do. Even though the avot didn't have mitzvot they dedicated them selves to spreading elokus in the world – this is an aspect of shuv.
When the desire for elokus has permeated his whole being – ratzu – and now he realizes that he can do His will, this is a relief to him. The desire allows him to sense elokus everywhere. And the relief is that he can be in the world with elokus. The world itself now, represents G-dliness.
Video
In ratzu you have gilui elokus only in devekus only in your whole desire, you are davuk to this desire. You cannot be davuk through grasping (tphisa) Him – you have a desire but it cannot really be realized. Anything described as a ratzu cannot be a full devekus.
The merkavah – charriot is a step above – it follows the desire of the rider, so it is closer to shuv, translating the elokus in the world – doing what He wants you to do. Even though the avot didn't have mitzvot they dedicated them selves to spreading elokus in the world – this is an aspect of shuv.
When the desire for elokus has permeated his whole being – ratzu – and now he realizes that he can do His will, this is a relief to him. The desire allows him to sense elokus everywhere. And the relief is that he can be in the world with elokus. The world itself now, represents G-dliness.
Video
Wednesday, March 17, 2010
Movement, urge and satisfaction
AyinBase with R' Paltiel 3/17/10 Wednesday 2 Nissan Adar 5770
Page 15 – 8 lines from the top.
We discussed the ratzu that is in ahava. It does not represent the full impact of devekus. Devekus is becoming one. It is in a state of movement and urge and seeking and not yet in a state of one. The reason this too is described as devekus is because of the total desire for it – it permeates his entire being.
But the real revelation of the G-dliness (elokus), which means not that you are observing, but are in a full expression of elokus, occurs in the shuv (return) that follows the ratzu – and this is engagement in Torah and mizvoth, for in them shines a revelation of G-dliness.
Torah and mitzvoth are an activity, so in what way is that devakut/hisyashvut? This can be understood by an example. We say, “don't steal”, and if we go beyond societal reasons, the actual basis for this is “I am the Lord you G-d”.
We say the real spirit of all existence is Elokus and in the presence of Elokus you cannot steal. This is what Torah and Mitzvoth are about – they are defining the G-dly presence in our midst. So here is where the real gilui (surfacing of all its ramifications) of elokus occurs.
He is settled and not on an urge to get there. Torah and mitzvoth can be a simple act, and the essence is that it is a commandment / connection from Hashem. The G-dly presence is right there at the doorpost when you put up the mezuzah.
For video, click here.
We discussed the ratzu that is in ahava. It does not represent the full impact of devekus. Devekus is becoming one. It is in a state of movement and urge and seeking and not yet in a state of one. The reason this too is described as devekus is because of the total desire for it – it permeates his entire being.
But the real revelation of the G-dliness (elokus), which means not that you are observing, but are in a full expression of elokus, occurs in the shuv (return) that follows the ratzu – and this is engagement in Torah and mizvoth, for in them shines a revelation of G-dliness.
Torah and mitzvoth are an activity, so in what way is that devakut/hisyashvut? This can be understood by an example. We say, “don't steal”, and if we go beyond societal reasons, the actual basis for this is “I am the Lord you G-d”.
We say the real spirit of all existence is Elokus and in the presence of Elokus you cannot steal. This is what Torah and Mitzvoth are about – they are defining the G-dly presence in our midst. So here is where the real gilui (surfacing of all its ramifications) of elokus occurs.
He is settled and not on an urge to get there. Torah and mitzvoth can be a simple act, and the essence is that it is a commandment / connection from Hashem. The G-dly presence is right there at the doorpost when you put up the mezuzah.
For video, click here.
Tuesday, March 16, 2010
Revelation of the light of His face
AyinBase Review Session - 1 Nissan 5770 - 3. 16. 10 - Page 14 second paragraph (reminder: see side bar on the right for links to our text)
Monday, March 15, 2010
Friday, March 12, 2010
Every aspect of life
AyinBase with R' Paltiel 3/12/10 Friday 26 Adar 5770
Page 14 – second paragraph - “kuli, dkmo ken be avodah...”
We have the expression of love on the human level – the caring of the mashpiah reveals the relationship.
Hashem enlivens and guides the world so that the life is in the body and also a nefesh life for sechel and middot. On the one hand this second level seems to be a purely nefesh experience, this is like sunlight hitting the ground. On the other hand the life force is so well prepared that the body is able to process it at various levels.
Hashem gives life not in an uninvolved way, but with involvement in every nuance. Elokus is melabesh in the world.
This is the hisbonenut that shows special closeness between elokus and world.
We have the expression of love on the human level – the caring of the mashpiah reveals the relationship.
Hashem enlivens and guides the world so that the life is in the body and also a nefesh life for sechel and middot. On the one hand this second level seems to be a purely nefesh experience, this is like sunlight hitting the ground. On the other hand the life force is so well prepared that the body is able to process it at various levels.
Hashem gives life not in an uninvolved way, but with involvement in every nuance. Elokus is melabesh in the world.
This is the hisbonenut that shows special closeness between elokus and world.
Love and logic
AyinBase with R' Paltiel 3/11/10 ThursdayNight 25 Adar 5770
Page 14 – second paragraph - “kuli dekmoken”
We are looking at how ratzu and shuv follow each other. We looked at it in avodah – love and fear. The love developed due to closeness, the one showed the other.
The mashpia manifests concern and interest to the mushpah – this arouses the inyan of ahavah.
One may say the mushpah is getting something of great value and thus loves the mashpia – so it seems simple and shallow. However there must be a clear distinction between their relationship and “ahavah she talui be davar” - a love that is dependent on something. Ahavah is a midah in the nefesh with an element of ratzu. The love based on self benefit is not based on ratzu.
Sechel is a reflection of the ratzon. Ahavah is a reflection of the sechel. Sechel can think objectively and figure things out, whereas midot are not affected by logic at all – the require a direct touch. Sechel is compared to sight, whereas touch or shmiah is compared to midot.
Kiruv is one person coming close to another. Not physical. He gets involved in the details in the other person's experience of life. He wants to know more about the other's situation. This is coming close. Why? Cos in a real way he recognizes a unity between them. At a higher level they are one.
There is an overall unity between them. They have an inherent relationship, that the mashpiah is the first to recognize.
We are looking at how ratzu and shuv follow each other. We looked at it in avodah – love and fear. The love developed due to closeness, the one showed the other.
The mashpia manifests concern and interest to the mushpah – this arouses the inyan of ahavah.
One may say the mushpah is getting something of great value and thus loves the mashpia – so it seems simple and shallow. However there must be a clear distinction between their relationship and “ahavah she talui be davar” - a love that is dependent on something. Ahavah is a midah in the nefesh with an element of ratzu. The love based on self benefit is not based on ratzu.
Sechel is a reflection of the ratzon. Ahavah is a reflection of the sechel. Sechel can think objectively and figure things out, whereas midot are not affected by logic at all – the require a direct touch. Sechel is compared to sight, whereas touch or shmiah is compared to midot.
Kiruv is one person coming close to another. Not physical. He gets involved in the details in the other person's experience of life. He wants to know more about the other's situation. This is coming close. Why? Cos in a real way he recognizes a unity between them. At a higher level they are one.
There is an overall unity between them. They have an inherent relationship, that the mashpiah is the first to recognize.
For video, click here.
Thursday, March 11, 2010
The way of love and fear
AyinBase with R' Paltiel 3/11/10 Thursday 25 Adar 5770
Page 14 – second paragraph - “she-yiheyeah...”
Because the G-dly light in the world is in a constant state of ratzu and shuv, so too in avodah.
Due to this, in the ratzu is an aspect of shuv and vice versa. There are two ways that this is present – each contains the other, or a certain qualifier in each precipitates the other.
In avodah these 2 factors present themselves as love and fear. The fear maintains a distance between created and Creator. There is a love that comes from the closeness that elokus provides. He shows him a face of closeness and affection. The concern shown is more valuable to the recipient than receipt of the influence itself in terms of creating the love. The only way to be mashpiah sechel is through care, and this care elicits affection.
This love is a two way street – the mashpia shows concern and care, this elicits a response from the recipient and he wants the hashpah – a desire has been awakened.
In love, there is an element that is transmitted between them – there is a cause that elicits it – this is not, “a love that depends on a thing”, it is a real love, but it is revealed through the hashpah.
Because the G-dly light in the world is in a constant state of ratzu and shuv, so too in avodah.
Due to this, in the ratzu is an aspect of shuv and vice versa. There are two ways that this is present – each contains the other, or a certain qualifier in each precipitates the other.
In avodah these 2 factors present themselves as love and fear. The fear maintains a distance between created and Creator. There is a love that comes from the closeness that elokus provides. He shows him a face of closeness and affection. The concern shown is more valuable to the recipient than receipt of the influence itself in terms of creating the love. The only way to be mashpiah sechel is through care, and this care elicits affection.
This love is a two way street – the mashpia shows concern and care, this elicits a response from the recipient and he wants the hashpah – a desire has been awakened.
In love, there is an element that is transmitted between them – there is a cause that elicits it – this is not, “a love that depends on a thing”, it is a real love, but it is revealed through the hashpah.
For video, click here.
Wednesday, March 10, 2010
We don't get tired of sunshine
AyinBase with R' Paltiel 3/10/10 Wednesday 24 Adar 5770
Page 14 – second paragraph.
The etzem of life is above and has to spread out below to give life. The actual vitality that sustains the worlds is the light as it represents its source.
The same is true in avodah. The creations also have this movement of ratzu ve shuv.
The life from the nefesh into the body, sustains the body in a healthy state, but does not in itself there should be sechel in the brain etc... Where does this come from. This is not from the guf it is because life comes from the source, it has a purpose and a message that the nefesh brings. The chayut represents the truth of the nefesh.
The life that comes to the body is not just biological life, it also has a nefesh quality.
The world is fresh and new, since the life that is embodied in the world is refreshed all the time. What we are experiencing is not the world itself, but the intent, the message.
In avodah there is the constant movement of ratzu and shuv, a constant cycle. Each phase is included in the other - the ratzu contains the shuv and vice versa.
Each level allows for and leads to the other.
For video, click here.
The etzem of life is above and has to spread out below to give life. The actual vitality that sustains the worlds is the light as it represents its source.
The same is true in avodah. The creations also have this movement of ratzu ve shuv.
The life from the nefesh into the body, sustains the body in a healthy state, but does not in itself there should be sechel in the brain etc... Where does this come from. This is not from the guf it is because life comes from the source, it has a purpose and a message that the nefesh brings. The chayut represents the truth of the nefesh.
The life that comes to the body is not just biological life, it also has a nefesh quality.
The world is fresh and new, since the life that is embodied in the world is refreshed all the time. What we are experiencing is not the world itself, but the intent, the message.
In avodah there is the constant movement of ratzu and shuv, a constant cycle. Each phase is included in the other - the ratzu contains the shuv and vice versa.
Each level allows for and leads to the other.
For video, click here.
Tuesday, March 9, 2010
On the road
Page 13 – few lines below the middle of the page, “haratzon”.
The will to rule has to be drawn from its source in the essence itself.
What arouses it? Mesirat nefesh – which comes from the essence.
Akeidat yitzchak also represents bitul and absorption in the source. Hashem says blow the shofar and I will remember the binding of Isaac. I will consider it for you as if you again carry it out, since on Rosh Hashanah is on such a level. The ultimate intent however is the “shuv” - the return to do His will and be gilui in the world.
For this reason in the blowing of the shofar there are 2 aspects. From below to above and the last is from above to below.
This is the meaning of Avraham perfected the throne – because the inner intent is the return to the world. There must be a ratzu, but it must be known that it is for the shuv – the return.
The midrash say “blow the horn of the ram and I will remember the binding of Isaac,” since they represent the same aspect of avodah. “I will consider it as if you put yourself on the alter”, but the ultimate intention is a return below.
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Page 14 at the top.Yom Kippur is a day of Shabbat and fasting. How is fasting related to Shabbat?
Usually it is a mitzvah to have delight in eating and drinking on Shabbat. So why the deprivation on “shabbos of shabbatot”?
To understand this we will return to the matter of ratzu and shuv; that this is how the G-dly life flows into the world. It is a reflection that was previously absorbed in the source. Kabbalot ol shamayin is the ratzu and kabbalot ol mitzvahs is the shuv.
This movement and work is a constant presence. By means of the ratzu and “going up – reverting back” to be included in its source, then it is rejuvenated again from its source.
The source relative to the activity is infinite. Anything a person would do, “starting from scratch” means that he has a conception of it beyond its limited presence. The way something is in its source is different from how it is in functioning presence, where it has its limitation. Ratzu ve shuv is the process of going back to refresh the activitiy from the inception.
Monday, March 8, 2010
Forever free
AyinBase with R' Paltiel 3/8/10 Monday 22 Adar 5770
Page 13 – few lines above the middle of the page, “gilui ohr”.
Gilui ohr says the ein sof is everywhere – even in revelation.
The G-dly light that comes into seder hishtalshalus has the aspect of ratzu and shuv, and this affects also the creations.
Rosh Hashanah is the primary time of kabalos ohl malchut shamayim and the pnimius nefesh is revealed.
The essence of the nefesh is the recognition and connection to elokus. The nefesh and this truth are one and the same thing. Without this truth the nefesh doesn't have a presence.
In our own experience we are influenced heavily by circumstance, yet all that is done in reaction to external effect, puts a person in a reactive and subservient state and does not reveal his true and free perspective.
The reality is that there is a neshamah with a pro-active presence. It brings life to the guf. The sechel cannot really formulate the concept of pure ratzon which is beyond sechel. Sechel eloki however is able to recognize the presence of the neshamah.
The nefesh can never be enslaved, it always remains free and never reactive. It knows the truth that permeates it – His will. It is the truth that does not come in the form of being superimposed – this is truth itself and the nefesh cleaves to it. The revelation of this is primarily on Rosh Hashanah which is the moment of binyan ha malchus - “building the kingdom”.
Gilui ohr says the ein sof is everywhere – even in revelation.
The G-dly light that comes into seder hishtalshalus has the aspect of ratzu and shuv, and this affects also the creations.
Rosh Hashanah is the primary time of kabalos ohl malchut shamayim and the pnimius nefesh is revealed.
The essence of the nefesh is the recognition and connection to elokus. The nefesh and this truth are one and the same thing. Without this truth the nefesh doesn't have a presence.
In our own experience we are influenced heavily by circumstance, yet all that is done in reaction to external effect, puts a person in a reactive and subservient state and does not reveal his true and free perspective.
The reality is that there is a neshamah with a pro-active presence. It brings life to the guf. The sechel cannot really formulate the concept of pure ratzon which is beyond sechel. Sechel eloki however is able to recognize the presence of the neshamah.
The nefesh can never be enslaved, it always remains free and never reactive. It knows the truth that permeates it – His will. It is the truth that does not come in the form of being superimposed – this is truth itself and the nefesh cleaves to it. The revelation of this is primarily on Rosh Hashanah which is the moment of binyan ha malchus - “building the kingdom”.
More than back and forth
AyinBase with R' Paltiel 3/7/10 Sunday 21 Adar 5770
Page 13 – 10th line from top of the page.
The light is a non-entity to itself. It totally represents etzem.
The principle of ratzu is that the light has an element of wanting to leave its current presence and return to its source. Since it is only a reflection it it constantly drawn to its source. It is looking for the truth. Because it it unified with the source, it is sensitive to the source even after the tzimizum. It is after the tzimzum and the light has an independent identity.
Due to the tzimzum the light can be identified separately.
In our world every effect has a cause, but the Rambam points out that the real Cause has no reason. This is ein. We cannot have a grasp of this truth, since in our world things need to have a justification for their being. Elokus doesn't have an externality, by which to be grasped. The matter of service is based on mesirat nefesh – giving over one's life. In our perspective if you lose your life you're left with nothing, but we go further and say we can wipe away this existence and the ein (that cannot be erradicated) comes into focus.
The ohr senses, that after the tzimzum, it can now be identified – and this identification is the opposite of the truth.
After the ratzu, the light returns back into an identity of ohr, due to the ratzon of the ein sof. This is the ratzon that ohr should be identified.
This back and forth is inherent in the gilui of elokus. The human quality may be inherent in each human being, but it has to be revealed. So too above, there is a desire that the light be revealed.
The light realizes that to really relate to the ein sof it needs to fulfill its ratzon, which is that it should be revealed. This is becoming part of the truth, rather than having an understanding of the truth. Being the truth is giving up fully your own experience, and knowing that through your life a G-dly purpose is fulfilled.
The light recognizes the ratzon of the ein sof – that the ein sof be recognized everywhere – also in gilui – everywhere.
The ratzu ve shuv is back and forth, but it includes progress – movement to a higher level.
In everything one does, it needs to be with full force, there's always a tendency for gilui to be a metziut.
The light is a non-entity to itself. It totally represents etzem.
The principle of ratzu is that the light has an element of wanting to leave its current presence and return to its source. Since it is only a reflection it it constantly drawn to its source. It is looking for the truth. Because it it unified with the source, it is sensitive to the source even after the tzimizum. It is after the tzimzum and the light has an independent identity.
Due to the tzimzum the light can be identified separately.
In our world every effect has a cause, but the Rambam points out that the real Cause has no reason. This is ein. We cannot have a grasp of this truth, since in our world things need to have a justification for their being. Elokus doesn't have an externality, by which to be grasped. The matter of service is based on mesirat nefesh – giving over one's life. In our perspective if you lose your life you're left with nothing, but we go further and say we can wipe away this existence and the ein (that cannot be erradicated) comes into focus.
The ohr senses, that after the tzimzum, it can now be identified – and this identification is the opposite of the truth.
After the ratzu, the light returns back into an identity of ohr, due to the ratzon of the ein sof. This is the ratzon that ohr should be identified.
This back and forth is inherent in the gilui of elokus. The human quality may be inherent in each human being, but it has to be revealed. So too above, there is a desire that the light be revealed.
The light realizes that to really relate to the ein sof it needs to fulfill its ratzon, which is that it should be revealed. This is becoming part of the truth, rather than having an understanding of the truth. Being the truth is giving up fully your own experience, and knowing that through your life a G-dly purpose is fulfilled.
The light recognizes the ratzon of the ein sof – that the ein sof be recognized everywhere – also in gilui – everywhere.
The ratzu ve shuv is back and forth, but it includes progress – movement to a higher level.
In everything one does, it needs to be with full force, there's always a tendency for gilui to be a metziut.
Friday, March 5, 2010
What light wants
AyinBase with R' Paltiel 3/5/10 Friday 19 Adar 5770
Page 13 – 9th line from top of the page.
Ratzu and shuv are an inherent part of the ohr. It is a defining factor of ohr. Without it “ohr would not be ohr”.
The light is striving to be more like its source, “more like the real thing”. This is not due to its short-comings, but due to its sensitivity to the source.
When it is revealed it descends from its level. Light by definition combines two levels – metzius and bilti metzius (existence and non-existence).
Being involved in sechel is a great pleasure for a person, yet even in sechel he inevitably seeks to translate it into midot and action. This is due to the ratzon of the person that supersedes the experience of sechel, and says that one needs to have an effect on the world.
On the one hand a name, is just an indicator, on the other hand the name of a person goes to the essence and can wake a person from a faint. This is because the real purpose of a person in the world is to affect his external level.
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Ratzu and shuv are an inherent part of the ohr. It is a defining factor of ohr. Without it “ohr would not be ohr”.
The light is striving to be more like its source, “more like the real thing”. This is not due to its short-comings, but due to its sensitivity to the source.
When it is revealed it descends from its level. Light by definition combines two levels – metzius and bilti metzius (existence and non-existence).
Being involved in sechel is a great pleasure for a person, yet even in sechel he inevitably seeks to translate it into midot and action. This is due to the ratzon of the person that supersedes the experience of sechel, and says that one needs to have an effect on the world.
On the one hand a name, is just an indicator, on the other hand the name of a person goes to the essence and can wake a person from a faint. This is because the real purpose of a person in the world is to affect his external level.
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Day and night
AyinBase with R' Paltiel 3/4/10 ThursdayNight 18 Adar 5770
Page 13 – 4th line from top of the page.
We are making a distinction between ohr and atzilus.
The cause of the element of ratzu in the ohr, (ie the ohr is not at ease and wants continually to be elsewhere) is due to it being only a haarah (reflection) and not a full – fledged presence, it is continually longing for its source. It senses the nature of its source and is drawn to this quality. Light always, at every level senses its source.
Page 13 – 4th line from top of the page.
We are making a distinction between ohr and atzilus.
The cause of the element of ratzu in the ohr, (ie the ohr is not at ease and wants continually to be elsewhere) is due to it being only a haarah (reflection) and not a full – fledged presence, it is continually longing for its source. It senses the nature of its source and is drawn to this quality. Light always, at every level senses its source.
Thursday, March 4, 2010
Light and dark
AyinBase with R' Paltiel 3/4/10 Thursday 18 Adar 5770
Page 13 – 3rd line from top of the page.
Ohr and atzilus are similar, both denoting an active revelation revealing its source (as opposed to a new creation), yet they are different from each other. The principle of light is that it is still incorporated in the essence (the revelation is from and within itself).
Ohr is a revelation within the person himself, similar to thought, it is aroused from and for himself.
The neshamah is life through and through, and doesn't have to work at enlivening the body, since all that comes into contact with it is affected by it. Darkness is an absence, it does not reject light. When light comes, it automatically illuminates it. Light rejects darkness. Man can descend and oppose light, since he has the positive element of G-dliness and can use it in the opposite way. It doesn't create a real presence, with an essence.
After the tzimzum there is the kind of revelation that will illuminate darkness – a kind of light that is seen to have an active effect. The ohr from before the tzimzum does not allow for the thought that there could be a lack of light. This is atzilus: – it is fully representative of the original light, but it comes out... it is revealed outside.
Ohr and atzilus are similar, both denoting an active revelation revealing its source (as opposed to a new creation), yet they are different from each other. The principle of light is that it is still incorporated in the essence (the revelation is from and within itself).
Ohr is a revelation within the person himself, similar to thought, it is aroused from and for himself.
The neshamah is life through and through, and doesn't have to work at enlivening the body, since all that comes into contact with it is affected by it. Darkness is an absence, it does not reject light. When light comes, it automatically illuminates it. Light rejects darkness. Man can descend and oppose light, since he has the positive element of G-dliness and can use it in the opposite way. It doesn't create a real presence, with an essence.
After the tzimzum there is the kind of revelation that will illuminate darkness – a kind of light that is seen to have an active effect. The ohr from before the tzimzum does not allow for the thought that there could be a lack of light. This is atzilus: – it is fully representative of the original light, but it comes out... it is revealed outside.
Wednesday, March 3, 2010
Light and essence
AyinBase with R' Paltiel 3/3/10 Wednesday 17 Adar 5770
Page 13 – top of the page.
We saw the way light is connected to the source and qualifies as ein sof.
There is a difference between the referral of light and atzilus (emanation). They both have an implication of activity – ohr in contrast to shefa comes from the essence, but its core meaning is where it is still part of the essence – it is “from and of itself”.
That which is not a composite is infinite.
All the knowledge which we will accumulate, does not compare to the ability to learn. Atzilus is the revelation of the light.
We saw the way light is connected to the source and qualifies as ein sof.
There is a difference between the referral of light and atzilus (emanation). They both have an implication of activity – ohr in contrast to shefa comes from the essence, but its core meaning is where it is still part of the essence – it is “from and of itself”.
That which is not a composite is infinite.
All the knowledge which we will accumulate, does not compare to the ability to learn. Atzilus is the revelation of the light.
Tuesday, March 2, 2010
No retreat, and no surrender
AyinBase with R' Paltiel 3/2/10 Tuesday 16 Adar 5770
Page 13 – top of the page.
We've discussed the difference between ohr and shefa. Shefa is an actual entity that is being transmitted, but it lacks the essence of its source, though it is formulated according to its source.
In contrast ohr does not have a real substance, but it has complete connection to its source. It fully represents the source. It is what it is becauese it is entirely reflective of the source. It has none of its own properties and exists not because it was intentionally created, but the essence automatically gives off this light.
Etzem seems totally into itself, a through and through entity. This is the case. Take neshamah and guf – neshamah brings life – it does not want to bring a compromised life. On a negotiated level it starts from brain, but the human also has ratzon and oneg, that doesn't have a partnership with the body, it is total, pure effect.
Even after the tzimzum, the light is still united with its source.
For video, click here.
We've discussed the difference between ohr and shefa. Shefa is an actual entity that is being transmitted, but it lacks the essence of its source, though it is formulated according to its source.
In contrast ohr does not have a real substance, but it has complete connection to its source. It fully represents the source. It is what it is becauese it is entirely reflective of the source. It has none of its own properties and exists not because it was intentionally created, but the essence automatically gives off this light.
Etzem seems totally into itself, a through and through entity. This is the case. Take neshamah and guf – neshamah brings life – it does not want to bring a compromised life. On a negotiated level it starts from brain, but the human also has ratzon and oneg, that doesn't have a partnership with the body, it is total, pure effect.
Even after the tzimzum, the light is still united with its source.
For video, click here.
Monday, March 1, 2010
The light is the presence of the sun
AiynBase with R' Paltiel 3/1/10 Monday 15 Adar 5770
Page 12 – the fourth line from the end of the page.
There is a gap between the mashpiah and the way the sechel is formulated. It is not the essence, it is “according to the manner of the essence”.
It could be said that in ohr, it is exactly like the essence, but the shefa is only according to the manner of the essence.
How can something coming out from the essence, be exactly like the essence?!
The light reflects not the existence of the essence, but its essence. Ohr is not merely a functional level. Ohr is actually reflective of the etzem / essence itself. The ohr is in a state of devaykus mamash – true connection. The ohr is the presence of the shemesh.
This is similar to above, where the light of elokus is in a state of cleaving / devaykus and this is why it is of the aspect of ein sof, like the etzem. This ohr has a techila / beginning, because it has a source in the essence.
The sun illuminates the space around it, not because it relates to the space, the sun is into itself - “it is what it is”.
There is a gap between the mashpiah and the way the sechel is formulated. It is not the essence, it is “according to the manner of the essence”.
It could be said that in ohr, it is exactly like the essence, but the shefa is only according to the manner of the essence.
How can something coming out from the essence, be exactly like the essence?!
The light reflects not the existence of the essence, but its essence. Ohr is not merely a functional level. Ohr is actually reflective of the etzem / essence itself. The ohr is in a state of devaykus mamash – true connection. The ohr is the presence of the shemesh.
This is similar to above, where the light of elokus is in a state of cleaving / devaykus and this is why it is of the aspect of ein sof, like the etzem. This ohr has a techila / beginning, because it has a source in the essence.
The sun illuminates the space around it, not because it relates to the space, the sun is into itself - “it is what it is”.
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