Israel is as real as something undeniable

AyinBase with R' Paltiel 6/30/10 Wednesday 18 Tammuz 5770 

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Page 33 - 9th line from the top.

Even that which is hiding elokus is coming from Him.

He wants to give us good beyond our chushim/senses.

He could give us himself directly, but we would lack the sense of accomplishment, which would detract from the personal experience. Secondly, the world is to us a primary reality, so when we know the essence of elokus, by uncovering the essence of this real world, then it is something we really experience. So through birurim, not only do we recognize elokus, but it becomes our primary reality.

The cruelty done to am yisroel is the revelaton of how they are above the world and survive anything. Now it is seen that Israel is as real as something undeniable.

Klippa is the denial of any outside source for itself. It denies any function. A name is an indication of participation in the world. This shows a commonality of everything being a creation. “The one who created this, also created that”.

For video, click here.


... וחיי עולם

Nothing really broken

AyinBase with R' Paltiel 6/29/10 Tuesday 17 Tammuz 5770

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Hidden in torah is the aspect of tshuvah – reaching into essence, which correspond to the second tablets, that were given on yom kippur.

The second tablets were on a higher level than the first, “He has revealed to you the hidden chochmah, double the original, with the power of salvation”.

The second tablets brought along much more Torah.

The ability to purify things is given. From this birur the aspect of “returning light” is created... This is a light that comes from the bottom up. It comes from something that is not holy, that is transformed by being polished and purified.

This is based on the principle that nothing can be completely broken away from Him.

When you get to its core and touch on its essence, it will be seen that this essence does not want to be separate from Elokus, then you are revealing a fundamental reality that Elokus is not limited to intellectual and emotional aspects.

It reveals that the thing is not separated. And that it wants to be connected. The metziut of yeshus becomes a G-dly revelation.

For video, click here.

... וחיי עולם

A gift of good

AyinBase with R' Paltiel 6/28/10 Monday 16 Tammuz 5770

Page 32. Two lines from the bottom of the page.

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Even though torah comes out in the form of chochmah, it is rooted in essence. Chochmah takes oneg and reveals its content. Torah does this, but it is rooted in atzmus.

We looked at how everything has a body and a soul of a soul. In the world each level is maintained by the level above it. Each thing in the world doesn't stand by itself – it refers to the leve above it. This is the case by torah – what makes it really be is the inyan of atzmus itself.

About torah it is said, “a gift of good have I given you” - good is Him – essence is good. Essence is nothingness, but it is goodness itself. The essence of goodness.

We said torah is chochmah, so how can there be forgiveness, which is above chochmah. The answer is that torah talks of tshuvah, indicating its root in essence. Torah contains something that is beyond chochmah.

For video, click here.

... וחיי עולם

How do you read it?

AyinBase with R' Paltiel 6/27/10 Sunday 15 Tammuz 5770

Page 32. Around the lower third of the page. Line starts, “ha-atzmus...”

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We see a person at the last moments of life, stuggles to live another second, since this is an oneg beyond hergesh.

“In His presence, there is no eating”, since the experience is complete and there is no other need. The name of a person relates to his essence.

A person has a presence and an experience, but beyond this is his essence - his essence is that he has a mission from G-d. The G-dly spark/purpose is his essence, and this is expressed by his name. Essence is the aspect of him that precedes him – this he doesn't feel.

One is miserable if he is all experience, without life itself. Each person has a neshamah and a G-dly mission, which needs to be incorporated in his daily life.

The misery is focus on the tangible world, while at the same time sensing real life that he can't reach.

Chelbanah, that doesn't have a good smell, is also included in the incense/ketoret – this is because tshuvah, touches essence and can elevate everything...

For video, click here.


... וחיי עולם

You cannot look at essence

AyinBase with R' Paltiel 6/25/10 Friday 13 Tammuz 5770 

Page 32. Around the lower third of the page. Line starts, “pnimiut hakesser...”

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Torah is rooted in kesser (crown) that is above chochmah. Torah is rooted in shoresh ha rishon.

When we started talking about oneg, we said that it is representative of etzem. Oneg is a derivative and representative of essence. It is a correct representative of essence, but the reality of etzem is deeper than that which is a representative of its depth.

We see that the world is precarious, but we also see there is a truth and a true existence in this world. Sechel cannot grasp this essence – it is grasped by oneg. If not for this truth, there could not be true oneg.

Essence is totally self-sufficient and it emanates – it emanates oneg.

The oneg above is one with the etzem and is the root of torah.

This is the element of “from the depths of the depths...”

Anything that can be experienced, is based on the fact that there is a source for it.

For video, click here.
... וחיי עולם

Truth is the only thing

AyinBase with R' Paltiel 6/24/10 ThursdayNight 12 Tammuz 5770

Shiur and 12 Tammuz Fabrengen.

Page 32. Passed the middle of the page. Line starts, “pnimiut kesser mamash...”

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Kesser exists even where it doesn't exist.

This is the matter of, “I called you from the depths of the depths...” meaning from the oneg of oneg, that which is completely beyond the level of hamshacha, and the chochmah of atzmus.

This is the level of yom kippur and tshuvah that does not express itself on the sentient level at all.

12 Tammuz Fabrengen

Everything in life has the element of pleasure and is connected to the source of pleasure/oneg.

Since we are in exile the mind of man conceals the soul/neshamah. We say le'chaim to bring out the truth of the soul.

We sing/say a niggun (a wordless melody), which has a body and soul. The tune is higher than the words, but it needs a soul in it.

The Rebbe Yosef Yiszchak was threatened with a gun. He stared it down and said, “for a man with one world and many gods this is frightening, but for one with one G-d, and many worlds it is of no consequence.”

• For Video of fabregen, click here.

One sees the reality behind the physical item. The item in the world, by itself is nothing, immediately one sees its purpose and message. What is the value of world? The G-dly presence that is in it – so how can you threaten me?!

We learn together. The rebbeim gave us the spirit to do it. We learn not as “literature”, we learn with the perspective that, “the rebbe is teaching us something, he is talking to us...”

The life force we have in the world is drawn from this day of 12-13 Tammuz. We are learning the principle that by being connected to the rebbe we are connected to Him and then everything becomes real.

The essence of the word is Him, not the world. Each has this essence – absolutely the same.

Seeing the rebbe is like seeing reality itself. The perception of chochmah, our finest perception – is that absolute truth exists. Experiencing that for a moment brings life. Seeing the rebbe lifts our perception towards this.

Beware the cynic that whispers, “what's truth got to do with it? Have fun, raise your kids and you'll have done your duty in life” - this is no joke.

This love should be with “truth” the Alte Rebbe wrote in his Tanya – and without the word truth he would have had 50 000 more coming with him, but he know that anything in kedusha/holiness, has to be the truth that is drawn from chochmah, with the oneg embedded in it.

Our focus is not, ”we have to make the world a better place to live” - our job is to bring G-dliness into the world. Without that you have nothing – our times have been the proof of this. In our times we see misery in the midst of material abundance.

Truth is the only thing that the soul can relate to.

Everything in the world is pointing with a finger to Elokus – it itself represents Him.

The Rebbe Yosef Yitzchak said our work is like climbing a staircase, and to make progress, one needs to be secure on each step. If you footing is slippery, even though you may be in a high place, you are no place. This is why the progress is slow.

One step our of restriction of Mitzraim, Exodus from Egypt, no matter, the size of the step, is a real revolution.

The magid of mezeritch was a giant before he went to the baal shem tov. In a short time he absorbed from him. On his return he was a different man. His prayed took longer. To get the merchandise takes time – our goal is not to project – it is to get the merchandise.

... וחיי עולם

Under a sheltering sky

AyinBase with R' Paltiel 6/24/10 Thursday 12 Tammuz 5770 

Page 32. Around the middle of the page. Line starts, “ve-rei muchachat...”

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Torah is rooted in and represents, not chochmah, but the atik itself - the level removed from any concept.

This is called sha-shu-im ha-atzmi-im.

Essence means, that the lowest level or truth, depends on the absolute truth. The same is true of oneg.

All mitzvot are rooted in essence, and essence came along with the torah.

Anochi (the level of Him that is beyond anything that can be referred to by a name) calls for return to Him.

This return is possible only because the essence is there. Anything lower than essence will not achieve this.

Negativity is a non-entity. Chesed is the primary sphirah – it is the unbridled expression of presence. So even though we are talking about atzmus which is beyond features, goodness is rooted in essence.

Everything in the world occupies space. There are 2 ways to relate to it, a) I exist and to persist in my existence I must grab a piece of space and must fight for my existence; or b) space is providing, welcoming and supporting all existence. It is open and available in abundance. This is a deep sense of security and reality.

atzmus/essence is not a disinterested resource – it is a supportive presence.



... וחיי עולם

He says, “I love you and can never let you go”

AyinBase with R' Paltiel 6/23/10 Wednesday 11 Tammuz 5770 

Page 32. Around the middle of the page. Line starts, “de-le-atid...”

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In atzmus itself, there is a malchus, which is the source of its revelation, and there is also the chochmah of atzmus – and above that is the level of sha-shuim, which is beyond chochmah and “knowing oneself”.

As a way to understand these matters; what does torah have to do with atzmus? When moses was on sinai the angels objected to G-d for giving torah to a mortal man. Moses answered them, by saying “you angels weren't brought out of Egypt and you don't battle the evil inclination” - so what is the essential element of torah?

We relate to Hashem, and think of Him, we think of the King, Boss and Creator, who demands obedience. We imagine an “arms length relationship”. But, He also says, “I love you and can never let you go”.

Evil does not have an essential existence, only good has essence. But to describe essential existence as “goodness”, is incorrect, but we can say, “goodness beyond the definition of goodness”. Torah is rooted in this. Torah is the goodness bestowed upon the world.

Two snowflakes don't collide in mid air. This is because everything is given an absolute place for itself. Everything has a true presence – this can only be provided for by infinity. Atzmus can provide for the possibility of error, to show how everything is rooted in atzmus – no matter how powerful evil becomes it ultimately dissipates. Goodness is an absolute and torah is the highest goodness. Earth is the best place to reveal torah, since here its essence can be revealed.

Tshuvah (return) has this element of essential plaything – it is way beyond the matter of chochmah. “It is not distant from you...” Anochi, asks it of you – pnimiut hakesser – the crown's inner desire.

For video, click here.


... וחיי עולם

Keeping the atmosphere pure

AyinBase with R' Paltiel 6/22/10 Tuesay 10 Tammuz 5770 

Page 32. Close to the middle of the page. Line starts, “BM”T (bematan torha)...”

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The zohar has identified these 4 levels of torah. The highest being the “neshamah of the neshamah” - this is the essential tynug. Essential means the real thing – that which “cannot, not be”.

For there to be a tynug hidden in chochmah there has to be beyond that an essential tynug.

Take light as an example. There is a functional light and then there is the light of day. What is the difference between the functional element of day light and the candle light? The candle doesn't have the backing behind it that the functional element of daylight has. It is a different type of resource. Why is a neshamah needed for chochmah? Since no matter how well you see it, it is the oneg behind it that substantiates it beyond doubt.

For any sechel to exist, there has to be an underlying sense that an absolute truth exists. This is the nishmata de nishmata that is know inherently in the neshama.

Without this, man's thinking becomes confused and relative. Competition and fear swamps the environment.

Essence is everywhere and nowhere and this keeps the atmosphere pure.

This essential level is called Atik yomim – ancient days – that which is removed from “days” and cannot be dressed in time. This will be revealed in the future.

The rebbe spoke about the two periods of the coming of moshiach – in the second level this atik is revealed and the world is united with its source.

You may think that laws of torah are circumstantial, but they are really sourced in “His essential plaything (torah)” and hence sourced in His essence.

The baal shem tov says, that “if you grasp part of essence, you grasp it all”. Two snowflakes blowing in the wind have their own source and is individually created and it has an essence. This is representative of the infinity of atzmus. He provides for each one it's own place. This is the unique capability of the neshama, to relate to this, though you cannot put it into an intellectual perspective.

For video, click here.


... וחיי עולם

Pleasure into wisdom

AyinBase with R' Paltiel 6/21/10 Monday 9 Tammuz 5770 

Page 32. About a third from the top of the page. Line starts, “haetzem mamash...”

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Review:

Zohar says that in torah there is the element of garment, an element that is called a body and on all the way to the “soul of the soul”.

Garments are the stories and tales of the torah.

Body is the laws of the torah, in which are enclothed chochmah, which is the essential value that is hidden inside the decree.

Everything has its inception in elokus. Chochmah sees the ownership of objects based in elokus.

The soul is the tynug/pleasure that is hidden within the chochmah.

Oneg was given at matan torah. Mitzvot were given without reasons except for the one reason, “I am the Lord your G-d who brought you out of Egypt,” - this is the self contained pleasure. This is the oneg/source from which all funcioins. This is like the soul in the body. This is like the soul hidden in the body. This is like the will to live, which is very hidden. This is like the oneg that is hidden within chochmah.

The neshamah of the neshamah is the essential pleasure, that does not yet come into the element of chochmah.

Why the need for this if you already have the neshamah, which is a self-contained truth? That is because this neshamah comes into the form of chochmah and thus has a certain limit. This is like the space around a house, “validating” the sense of space within the house. There is a bigger reality not bounded by anything. If you lose that sense of outside reality you become claustrophobic.

The earth is hanging in space, depending on nothing, bli-mah. Behind the solidity of the floor and the ground is the foundation and this depends on the earth which is haning in space depending on nothing, but His infinity. You cannot fall off infinity.

“Soul of the soul” and the level of “soul” are basically the same, just that the soul has come into the level of chochma...

“Soul of the soul” is the level of atik, which will be revealed in the future.

For video, click here.

AyinBase with R' Paltiel 6/20/10 Sunday 8 Tammuz 5770 
Held up by nothing
Page 32. About a third from the top of the page. Line starts, “haetzem mamash...”

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The psychologist may say everything a person does has a reason. Really a person has an element of truth in the human being, where he is able to act in a way that is completely altruistic – a pure motivation emanating from his soul.

The work of Viktor Frankl bears testimony to this – deeds that cannot be justified rationally (For video of Frankl interview, click here).

All oneg, even forbidden pleasure, is rooted in G-dliness. This is why falling for a forbidden pleasure is like dragging the head of the king into the lowest place.

In chochmah there is the pure element of oneg that has not form.

This is what enables a person to have complete freedom to decide and discern right from wrong, without any interference.

This is based on oneg – an indestructible sense – a truth that is not dependent on anything.

When we came out of Egypt at the time of Exodus, they went for three days without water, continuing on the basis of G-dly inspiration. Then they saw water – at Marah and this woke them to the desire for physical water.

He lifted us out of the boundaries of nature.

This is the neshamah of torah – just like the neshamah is in us – we have a precarious body, housing a neshamah – and as a result of the neshamah, when the body is hurt, it can recuperate. The hidden tynug/pleasure is the real chayut/life of the body.

The neshamah of the neshamah is the oneg that keeps the chochmah alive.

The earth holds up the buildings, but the earth itself is held up by bli-mah, by nothing. We are held up by nothing, by Him, and this makes us invulnerable and gives us a sense of well being.

This is the basis of psychological health.

Nishmahta de nishmah is the essential tynug that has not yet come into chochmah. “There's more where that came from...!” You have open space and you build a house – the space is the same, one is in a form and the other is still open space. This is like tynug and chochmah.


... וחיי עולם

See with your soul

AyinBase with R' Paltiel 6/18/10 Friday 6 Tammuz
5770 

Page 32. About a third from the top of the page. Line starts, “haetzem mamash...”

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Zohar says that in torah there is the element of garment, an element that is called a body and on all the way to the “soul of the soul”.

The garments are the tales in the torah.

The body are the rules and commands of the torah, in which are contained the element of chochmah, which is akin to oneg.

“Do not steal”, is a rule and at the level of “body”, that conceals the truth/essence level in it.

All commands and rules in the torah are actually revelations coming out of chochmah.

The neshamah is the life/pleasure that is concealed in the chochmah. “There is the element of 'I understand' and then there is the level of 'why I understand' – this is the truth element. To relate to an essential element is due to the tynug that is dressed in the chochmah.”

Oneg provides an origin. We come to know the outside world by stumbling upon it – it seems to lack an essential presence. But if we say the reality comes from the oneg – it says, “by virtue of my neshamah I know there is a world and I can learn about.

For video, click here.



... וחיי עולם

Getting beyond the rock

AyinBase with R' Paltiel 6/17/10 ThursdayNight 5 Tammuz 5770 

Page 32. At the 7th line of the page. Line starts, “lehergesh ze...”

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There can be a form/tziur that is one thing with the essence and the oneg. Even though the tziur is in a state of hafshatah (stripped of specifics) it can be sensed if there is sufficient sensitivity.

Focus on the words (in line 9), “etzem ha-inyan as it is within the etzem itself, devoid of garment and form” - this is hard for us to understand since we cannot grasp what is not defined/described. We think of a rock when we try to think of “essence” - something without form. We cannot conceive of an essence that has an “inyan”. A king is the essence of the kingdom. All that's happening has a true presence due to the existence of the king.

Anything that is essential is rooted in the true Essence. If we say in the world there is a true presence, like the existence of the human being, it is because we say the world is a creation of His. There is no essence outside of Him – everything would be just relative.

“Do not steal” represents and contains an essential truth. Everything has it's place – two snow-flakes do not touch on their path – if they collide they destroy the hold world.

In the mind's eye you have a vision of a subject, but it still makes sense, in contrast to the actual eye, which sees, irrespective of the form or “making sense”. Presently we have chochmah and in the future we will have oneg directly.

The Rebbe said, “the minute you put it in the mailbox, it has already arrived. “ The Rebbe was operating on a level beyond process – at the level of essence.

Essence is an essential principle – the principle is that we live in G-d's world. A world that just evolved from the big bang is not real and has nothing essential. G-d's world has essential value.

For video, click here.



... וחיי עולם

Beyond structure

AyinBase with R' Paltiel 6/17/10 Thursday 5 Tammuz 5770 

Page 32. At the 7th line of the page. Line starts, “lehergesh ze...”

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We are distinguishing between chochmah and oneg. Noting that they are the same, differing in level. Oneg is mufshat and chochmah has a tziur. The tziur of chochmah is such a presence that it is even possible to draw from it a gilui. The tziur (focus/form) of the chochmah is still based on, or part of atzmus (essence).

How can chochmah and oneg be the same. We are trained to think in terms of cause of effect, but chochmah and atzmi have no cause. Oneg is without a cause and it is also present in the world. This G-dly presence is what is sensed in the chochmah.

Life is an essential reality that cannot be explained. That's because it is an essence, not a worldly presence.

There is an essential oneg in the nefesh itself. This is an oneg that is essentially alive. G-d is above metziut – above content, He is a perfect unity. If there was multiplicity in Him there would be no essence and no truth in the creation. There is no development – it is beyond time. Nefesh elokis wants elokus, because it is the only want that is essential.

Essence is something beyond any structure/presentation of the entity. In some way it represents the entire presence more than the entity itself. This is the level at which oneg functions.



... וחיי עולם

At the museum of natural history

AyinBase with R' Paltiel 6/16/10 Wednesday 4 Tammuz 5770 

Page 32. Start of 4th line of the page. Line starts, “vehaikar...”

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The human being is an essential element in the world, that gives it a meaning. Hashem made the whole world and gave it over to the human being. Chochmah atzmius is related to a davar atzmi. We trust our sechel, but not our emotions, since the chochmah connects to the atzmus of the inynan – is not arbitrary.

Even though chochmah has a form, it is not at the level of revelation. It sees what it is based on rather than what it expresses.

Essential chochmah identifies with the essence of the inyan and is stripped of all specifics – essentially undefined/unexposed.

But one who connects to this essential chochmah, then can focus in on what it contains. Etzem exists only because it is rooted in elokus. The nefesh has an etzem and it has pleasure in something that is connected to the essence. Tynug atzmi is the essential pleasure.

For video, click here.

... וחיי עולם

The holy table, chair and book

AyinBase with R' Paltiel 6/15/10 Monday 3 Tammuz 5770 

Page 32. Start of 2nd line of the page. Line starts, “davar...”

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We have been saying that oneg and chochmah (pleasure and wisdom) are one and the same. Oneg has no levasha, chochmah is enclothed in some form.

This is to say that chochmah is also an inyan atzmi. Due to our exposure to chochmah chitzoni (external knowledge) it is hard for us to perceive the inner chochmah. This physical table is here and undeniable – this undeniability is what the whole world has accepted as truth. This is a submergence in nothingness and we have been freed from this at the time of the Exodus from Egypt. We recognize truth, by virtue of the nefesh.

The knowledge of G-d in the neshamah is part and parcel of what the neshamah is. This is why there is oneg. Oneg is possible only in the presence of infinity. Oneg means an unrestrained expression. This is also expressed in the form of chochmah.

Essential chochmah is based on what is essential to the nefesh.

For video, click here.



... וחיי עולם

Freebies and Sunday drives

AyinBase with R' Paltiel 6/14/10 Monday 2 Tammuz 5770 

Page 31. Last line of the page. Line starts, “chochmahto...”

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Tynug and chochmah are the two elements that are of primary importance in our existence and in belief in G-d. A skeletal world may allow for a discussion of G-d, but not connection to and experience of Him, so it wouldn't make much difference. Tynug atzi means in contrast a real, pro-active, self-sufficient pleasure, and chochmah is that same element on a conscious level, where we can start identifying individual elements.

... וחיי עולם

A sense stronger than logic

AyinBase with R' Paltiel 6/13/10 Sunday 1 Tammuz 5770

Page 31. Four lines from the end. Line starts, “be-ayzeh...”

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Chochmah and tynug are inyan echad. They have one and the same function and message, not just that they concur, but that their funtion is the same.

Oneg is a self contained element. “the nefesh has pleasure in what it has pleasure” - meaning, that there is not a separate, identifiable element. The object, the nefesh and the oneg are all one thing. Oneg cannot be identified from the nefesh that is mis-oneg.

Chochmah is part of the structure of sechel, meaning that it works with the approach of reason, and not complete unification. Oneg is one with the nefesh, but sechel is outside, even if it is compelling. Nefesh and oneg are inseparable – a nefesh that doesn't have oneg is not a nefesh. Sechel identifies the element of truth – there is an active identification.

Chochmah is compelling according to the tynug of the nefesh. Though the chochmah is external, it doesn't look elsewhere, it only looks to the nefesh. Chochmah looks to the oneg of the nefesh to see how things should be.

Why doesn't chochmah look elsewhere to substantiate what it sees? Wouldn't that be an intellectual approach? This is because the chochmah and the oneg are inyan echad – they have the same function. They are not one and the same koach, but their inyan is the same. Both oneg and chochmah are about the expression of nefesh. Binah is to understand the inyan outside nefesh, and how it fits into the world and its structure.

Chochmah is only concerned with the nefesh element, not with identification from an outside perspective.

We can sense this unity between chochmah and oneg, and this sense is stronger than logic

Logic is only a process, and from start to finish you can lose continuity – nereh bechush is a direct perception – a direct experience. It is something that one can rely on.

This sense of unity is felt when a thing is done according to the decree of the chochmah. A dwelling is a privacy with an identity - “this is my place in the world” - objects we use exist so long as we desire their function – the depend on the circumstance of time and space. The home is the place where a person unites with his basic worldly existence - “me and the space I occupy become one.”

The home provides a real sense of presence that is beyond his functionality. It gives him an essential presence.

To have oneg from that presence; the oneg is brought to participate, when the home is designed according to the decree of his chochmah/fancy (na-aseh al pi gezeyrat chachmato).

For video, click here.

And this clip of Viktor Frankl describing his approach seems apropos...

Viktor Frankl from S A M on Vimeo.

... וחיי עולם

Pleasure and wisdom meet

AyinBase with R' Paltiel 6/11/10 Friday 29 Sivan 5770

Page 31. Four lines from the end. Line starts, “be-ayzeh...” 

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Tynug and chochmah essentially represent one and the same principle.

The real perception of chochmah is that truth exists. This is the connection between chochmah and oneg – this is where they are the same thing.

Chochmah influences to that the view is according to the tynug of the nefesh.

Tynug ha nefesh is not, “that which I like”. If chochmah is compelled by tynug, where is the sechel? Is it just pushed by personsal will? There is no greater truth than the nefesh. The nefesh has pleasure in that which it has pleasure. The chochmah will never direct one to see things contrary to nefesh.

A human being is proactive. He knows the world before it exists. Sechel knows the inyan from the perspective of “this is how it should be – the truth demands that it be this way.” Chochmah is in touch with the human nefesh – which is the supreme presence in the world.

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... וחיי עולם

The melody is the highest...

AyinBase with R' Paltiel 6/10/10 ThursdayNight 27 Sivan 5770

Page 31. Around a the lower third of the page. Line starts, “kulhi...”

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All the discussion was to explain the principle that torah is the memutzah between the ohr ein sof and the creation.

Torah is the intermediary and therefore King David found concilation in torah in reflecting on the fact that torah is the source of all in creation, and now that he has torah, of what consequence is any suffering in the world.

Although this is a high level, to appreciate that torah is the intermediary between ohr ein sof and the creation, and thus contains essential pleasure, nevertheless Kind David was punished for this description of torah. This is because there is a further superiority in torah that is above this element, categorically.

This is the highest state of tynug out of its source. But in truth, however torah is at the level of essential pleasure, that is not dressed in anything at all. Pleasure that cannot be related to anything – not even to the deepest level of chochmah. In everything is an element of oneg – something essential. We say this oneg, via chochmah is dressed in all of creation (seder histalshalus). Primarily the bitul element of chochmah enables it to be the conduit.

Why is chochmah called “wisdom” or “insight”? This is because there is some level of translation of the essential lights so that they become wisdom.

We use sight as a metaphor for chochmah – it sees what's there. It gives us the reality of the object as it is unto itself, yet if you close your eyes, you don't see it. You see it in a limited fashion. The truth element does not reach you. If you were part of it, you could not close your eyes to it. You see the truth of it, but you see it from a specific angle. You see the truth, but as it is expressing itself. So too in chochmah, it is the recipient of the truth and not the essence itself. It means there is an angle from which it sees. Chochmah recognizes ohr ein sof and say, “ah, this is an inyan atzmi” since it can contrast it to something else. Inside essence, the question of atzmi does not come up since there is nothing that is not essence.

Torah is rooted above in shashuim atzmi-im, that is not translated/grasped at all. Essential pleasure/play-thing.

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... וחיי עולם

There is a spark in everything

AyinBase with R' Paltiel 6/10/10 Thursday 27 Sivan 5770

Page 31. Around a the middle of the page. Line starts, “ha chochmah...”

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“Source” of something is the place where something ceases to be a separate entity. Everything is tending towards its source is because, there is a spark of reality in everything – and this reality is its source. Thus it is drawn to a state where it would be more real.

How can it be that the world is suspended in mid space? What is its reality? It does have a sense of reality – its reality is not just to be earth, but to fulfill a purpose in creation. So it is in its element – bli mah – ratzon a boreh.

In everything is this spark, this oneg, this oil. The principle of oneg is this essential purpose. The special principle of oneg is that it needs no explanation. Everything in creation is realtive, but nothing is absolutely relative, since it has this G-dly spark.

Chochmah is the all – encompassing sphirah, through which is drawn the essential pleasure, into the whole of creation. Chochmah is a perception of the reality as you see if from the outside – this is like sight. But when you have the oneg itself where is the place for chochmah? Within the atzmus ein sof there is the elemnt of chochmah - “looking at it from the outside”. The “fullness” of essence is that it can also reveal itself. The ultimate test of truth is that it is true within itself and also in its absence. There is a fundamental difference between true and truth. This truth cannot be absent.

Ein zulato – even if you go “outside” the essence it is also essence. Chochmah can relate to the essential lights – essential pleasure. This is everything and nothing else is needed.

The real truth is that the experiencing of sight is because we are in the very same world. This is like looking outside, but not outside the bigger reality.

King David said, “your decrees are like songs for me...” Being that the torah is the intermediary through which the element of pleasure is drawn into all creation and this is the life that sustains all creation, thus all the worlds and downflow of life depend on torah, since it is the source of all of them.

Even though tzimzum is a negative element, the truth however is, that there is no such thing as absence of light – the tzimzum itself has an element of chayut and oneg. This is why King David was consoling himself in his suffering, by saying that since all is sourced in torah, “what value does any worldly element have in comparison to torah,” and thus he was rejoicing in torah...

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... וחיי עולם

Even in our world...

AyinBase with R' Paltiel 6/9/10 Wednesday 27 Sivan 5770

Page 31. Around a the middle of the page. Line starts, “min ha kesser...”

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Above, the beginning is hidden in the concealed sphirot. The 10 sphirot are a description of the process of revelation. Chochmah is the origin point, bringing it down into sechel, midot and malchus.

This process is in place for ohr, not for essence, which is the point of truth, yet even there, the 10 sphirot are hidden. This is due to the principle that this ohr-ein sof has the capacity to be revealed.

One of the indicators of the perfection of ohr ein sof is that it is able to be revealed.

Even in our world which is circumstantial, there is a representation of and relation to truth.

In G-dliness, everything tends to rise towards its source. The daas and the binah continually depend on the chochmah. This also translates in physicality – objects fall to the ground, since it is their source. Source means, that which provides for a broader basis for its existence. The whole reality is experiencing a constant re-unification with its source in atzilus. The earth is representative of Torah, more than anything.

The essence element cannot be expressed in the other sphirot except for chochmah. Chochmah can receive the etzem without it being nimshach. It can see it as it is. It doesn't have to translate it into its own terms.



... וחיי עולם

Parent and child

AyinBase with R' Paltiel 6/8/10 Tuesday 26 Sivan 5770

Page 31. Around a third from the top. Line starts, “kuli...”

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Sechel is closer to the nefesh than all the other powers.

But we said all the kochot get directly from the nefesh, nevertheless they are getting it “al yedei ha sechel”? Nothing happens in the nefesh that is not under its control. Light flows effortlessly from the sun, yet it is volitional in the nefesh.

This explains that everything that has the element of nefesh has sechel – nothing is instinctive, all is intentional. Sechel is the keli klalus for the nefesh because the essential revelation of the nefesh has this element of truth (and midot are not direct kelim for this). It is sechel that identifies that there is an outside.

In the presence of sechel the midot stand in awe and bitul. The sechel is sensitive to a deeper element of nefesh – the element of truth of nefesh.

Sechel seeks the truth rather than personal expression.



... וחיי עולם

We all ate from the same pot...

AyinBase with R' Paltiel 6/7/10 Monday 25 Sivan 5770

Page 31. Around 10 lines from the top. Line starts, “bekochot hagiluim...”

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Since it is not a hierarchy, what is the influence between each koach. They have “respect “ for mochin, since it is a superior koach. Mochin receives a different element from the nefesh.

Somehow the midot, though they get influence from the nefesh it is through the mochin, but it occurs in a different way for hidden kochot, than for revealed powers.

The etzem is recognized by the mochin, by chochmah. Sechel is able to see from a distance – chochmah particularly has this ability. It can relate to the etzem. This way you can have a gilui from the etzem through the chochmah.

The sun is a mashal for ohr atzmi. The sun is not just light. Light is what the midot receive. Walking without fear of falling into a ditch is not the experience of light. The light from the sun is not the opposite of darkness, it creates a new state – day light. Day says, “there is no darkness”.

For this reason the nefesh itself is called nefesh hamaskelet. This is because the presence of the nefesh is sensed first in the sechel. This is why it is possible to deny the presence of the nefesh, because you can focus on the functional element of the human being and deny the soul.

The presence and revelation of the nefesh is through sechel. Unto itself it can be referred to as chayah or yechidah.



... וחיי עולם

Burning brightly

AyinBase with R' Paltiel 6/6/10 Sunday 24 Sivan 5770

Page 30. Around the lower quarter of the page – 4 lines from the bottom. Line starts, “misgalim be shaveh...”

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We are dealing with a subtle topic – non-functioning powers – hidden powers – how the kochot/powers are in their hidden state. The way the soul experiences the powers. Each is in full purity and in full force. Revealed powers, even though they have a sense to know Hashem directly, are not functioning this way – they see the living world and deduce from this that there is a Creator. There is a personal insight, not just logical proof. There is a recognition of a G-dly presence in the world. Inner powers are not aware of the outside world at all. These kochot ne-elamim express what the nefesh says.

Seeing is real, and it is from the inner power that sight has a foundation. Without the nefesh you don't have a real experience of sight.

'Tho each is connected to the nefesh, there is still a subtle hierarchy among the inner powers. Kochot ne-elamim are always in synch. Not that the midot need guidance of the mochin, yet still there is a subtle hierarchy.



... וחיי עולם

Silk and sackcloth

AyinBase with R' Paltiel 6/3/10 ThursdayNight 21 Sivan 5770

Page 30. Around the lower quarter of the page – 3 lines from the bottom. Line starts, “behem...”

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We are dealing with a fine issue that cannot be laid out in space and time.

Middot and mochin are separate entities at essence. The separation between them means that they don't mix – while one functions the other doesn't function.

To really sense their difference we need to get a feel for the essence of each, not just their different function. We must divorce ourselves from the idea that mochin and middot develop from below – they are distinct creations from Hashem. Each has tynug and real presence. We have discussed previously the 3 levels of each object and used the thermos as an example. In the nefesh of man there is that element that is conscious of only one thing – its Creator.

We have a sense of having to take care of ourselves, but there is another perception - “in fact I am here, not because I made myself, I was made and 'tho I do things on the practical level, I am being maintained, I just provide some fuel, but life is not of my making, and there is a deep recognition that there is a reality, and I am not aware of myself, just of this reality.”

These two perspectives are mochin and midot. He gave us mochin, through which we know Him. We know Him directly. Knowing the truth unto itself. Mochin is a reflection in man of what He is, middot is a reflection of what He made.

The merit of midot is that it brings the truth of mochin into the world.

Since mochin is more sensative, so too this is the case also in the hidden powers, where there is no hierarchy. But 'tho we had said all powers are equal, and the ohr of the nefesh shines in each the same way, yet from the perspective of essence the inner mochin is above, although both are nefesh qualities and represent nefesh equally.



The fact that there are hidden kochot / kochot ne-elamim means that the activities on the level of function are connected back to his nefesh – he can relate personally to the action.

The essence at the kochot level doesn't have seder and hadraga – they are there since they describe the nefesh to the fullest. Nevertheless in this level there is a subtle hidden order – like we observe with our “sense” - we sense the difference.

We went to the source and saw that mochin senses He is the one who created, an middot is the sense that He created an entity. How does one come to perceive truth – it would seem he is preoccupied with himself. He does this because he realizes the Creator is the one that is holding him up – this is the initial necessary stage. This is the state of mochin. We are created entities, and that is part of our make-up, and that element results in mochin. This means we are invulnerable to external effect. The immediate truth of it is that you are as real as the whole world.

The kochot are reflections of a higher truth.

On the one hand mochin is kochot yet it represents and is dependent on that which is completely above kochot. This is how that which is higher than gilui, the absolute truth is dressed in a koach.


... וחיי עולם

Something happened. Walking concealed.

AyinBase with R' Paltiel 6/3/10 Thursday 21 Sivan 5770

Page 30. Around the lower quarter of the page – 4 lines from the bottom. Line starts, “misgalim be shaveh...”

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Summary: we are aiming to understand what it means that the torah is a memutzah/intermediary between ohr ein sof and world.

Just as the nefesh of man has revealed and hidden powers, so too in atzilus. Giluim/revealed, means that the power has come forth to do an action.

Hidden powers are not there to act, but to describe what the nefesh is. Revealed powers evolve one from the other. Hidden powers don't have this kind of evolution – each has a direct source in the nefesh itself.

At essence there are higher and lower hidden powers, even though each is directly connected to the nefesh. Each is separate – 'tho one may think sechel and middot are two ways to look at the same thing. You may think they are different ways to sense things. But actually they are two separate entities. Both emanate directly from the nefesh, but the distinction is that mochin relates only to the essential truth itself, and middot is “how this thing relates to me”. For sechel there is complete negation of personal concern, and what remains is what He made. In mochin, the sensing is “how the inyan is unto itself in its original state”. Mochin and middot are separate entities. We don't trust our middot to be our guides, sechel/mochin we do trust, since it relates to the subject from an inception level.

Middot is about “how this thing reaches me”, mochin “reaches out to how the thing is unto itself”. They are deparate kochot. Thus being different we can further say mehus mochin, is a superior mehus to that of the middot – higher and more refined than that of middot. More refined, means sensitive to something that is not even perceived by middot.

When a man sees, he senses not “something's here”, but “something happened here”, this is a living world.

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... וחיי עולם

Throwing the ball

AyinBase with R' Paltiel 6/1/10 Tuesday 19 Sivan 5770

Page 30. Around the lower quarter of the page – 5 lines from the bottom. Line starts, “hatokef...”

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We brought out that there are two sets of kochot – the revealed and the hidden powers.

The hidden ones is the source for the revealed kochot. This means that the external powers are sourced in the nefesh. These kochot hane-elamim are internal and don't function externally. The external kochot flow down in a hierarchy.

The hidden powers are not in a hierarchy – each one is directly rooted in the nefesh. Revealed powers work on the level of a person's place in the world. Inner powers refer to the capabilities of the nefesh.

The hidden powers come from the nefesh and have equal power, but in their essence they are different from each other and there is amongst them higher and lower positions. They are equally related to the nefesh, but at their essence there is higher and lower from the perspective of their quality.

Intellect and emotions are different at essence. They may seem to both be spiritual powers (not physical), but they are separate essence. The mahus of sechel is higher than that of midot. The sechel has a superior quality. Sight and hearing are both senses, but they are totally different levels.

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... וחיי עולם

The head and the hand

AyinBase with R' Paltiel 6/1/10 Tuesday 19 Sivan 5770

Page 30. Around the lower quarter of the page. Line starts, “she-poalim biglui...”

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Revealed powers are drawn from concealed powers in the soul. Every functioning power of the human being does not exist only on the functioning level. Your hand is part of you, you don't have the sense of using a tool to accomplish something. But the hand is an external power that is not constantly functioning, but the reason we don't feel it to be external is that it is rooted in an inner power, a higher hidden power in the soul.

Chochmah is the conscious source of all that follows in the human expression, all the way down to action. Each koach follows from the one above and is rooted in the chochmah. The hand does not take its instruction from chochmah, but from that which is immediately above it – the middot.

It is not that the chochmah provides just the ability to do something, it provides for the whole gilui phase.

The hidden powers are not part of a hierarchy. Each receives directly from the nefesh itself. The strenght/decisiveness is equal in each, and they don't restrain each other. There is no order and levels. They all come forth equally and simultaneously. They are all representative of nefesh, rather than functioning kochot.



... וחיי עולם