Page 47 - a few lines below the middle of the page (line starts: vechai...)
Knowing the metzius/object is from the outside. Knowing the mehus/essence is from the inside.
The tzaddik surely appreciates G-dliness, but rather he is one with Him! He knows the essence since he knows it from G-d's perspective.
Metzius is how something is present in contrast to other things. Mehus is not involved with anything else – 'it is what it is – from an insider's perspective'. There's a big world, how can you be who you are? Ha-arah / reflection is involved with world. But mehus is on the level of essence.
This is the difference between hashpaa of sechel vs that of leida (birth).
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One actually connects to the essence, by doing a mitzvah and learning the statements of halacha (Jewish law). And this connection is not via sechel. mehus/essence is a direct connection to the King – and this is where the command comes from.
From the perspective of the animal soul it is a matter of submission and accepting the yoke. For the G-dly soul this is where she feels at home.
Page 47 from the top. Ayinbase of the Rebbe Rashab
In contrast to prophesy, here below knowledge is based only on metzius not mehus, since it has to relate to the body. This is like the sunlight illuminating the darkness, by means of the metzius of light, not the essence, since the darkness remains dark.
Page 47 - at about the 11th line of the page (line starts: levad...)
Ha-arah is a reflection and a composite. It doesn't have its own presence. Mehus is a true representative of a G-dly reality.
On the human level the sechel creates, the love and fear. There are 2 types/levels. There is one level where one knows the truth, though it is not fully realized. One says, 'I know this is the truth, though I don't fully relate to it'. And so the fear and love that results is on the basis of sechel, not direct relating.
When one fully/directly perceives on the sechel level, then the love and fear are directly inspired and have a 'self-standing' reality. But even this level is also chitzoni/external. The love and fear are based on realizations of 'features' of Hashem. The pnimius is called the 'truth of truth'. It is not experiential.
Grasp of the Essence is by doing mitzvoth and learning the body of halacha. The king is not just a wise man who gives wise directives. You do the will of the King since He is present in the directives. In malchus we get the essence – the King Himself. In doing the mitzvah you get the mehus. You have a direct connect to Him. Doing a mitzvah says, 'there is a King, not there are rules I have to obey'.
Page 47 - at 9th line of the page (line starts: ha-arah levad...)
We have been explaining how all creations are just a reflection of their source and not an essence...
there is no inyan atzmi in the entire creation. Even sechel and hasagah – mindfulness only a reflection. In the sechel that senses G-dliness, there are 2 elements – a logical argument doesn't give us a real sense. To masig/relate to anything it has to be real. So where does it become a reality? In emunah/faith. Sechel is a koach ha nefesh – a soul faculty – a pure faculty in the person, but it is dressed in the body and thus of the neshamah element there remains just what the body can relate to.
Essence is created as such. It came to be 'just the way it is'. It does not develop in stages. That only exists in the G-dly realm.
Why do we busy ourselves with 'essence' so much if it is beyond our grasp? To make us feel bad? A major piece of Tanya – the Alte Rebbe talks about simcha. One reflects that he is a host to the shchinah. Learning these things of chassidus, opens one's mind to understand that one is a host, and to sense, 'who' one is hosting. This gives life to a person. Our joy is not in terms of how great we become, but our joy of 'how great is the G-d that we are serving'.
We say the word is created from the sphirah of malchus. And it is the lowest of the them – it reveals the least of the King. It speaks the least of His greatness. Just like a king of flesh and blood, the army and commands don't speak of his wisdom. Now if you know his wisdom you may know more. But where do you have Him? In his malchus. Malchus is the presence of the King himself.
In the nation the king is present in every locale. This is malchus. You have very little knowledge, but you have the king himself.
We know that we don't know – we realize the greatness of the King. It is not about us, it is about Him. We have joy and elation – there is reality to our world.
Malchus tells us the least, but gives us the King himself. Malchus is not a statement, it is a presence. We have a world with great reality – starting from a physical level. What does it represent? Why is it real under all circumstances? Because He wants it to be!
Having a hasagah in elokus... what is possible? I have some level direct knowledge. This is in emunah. Emunah is direct knowledge. Steadfast. It cannot be altered. It is an inherent reality. Emunah is on the one hand beyond our understanding. On the other hand it is the point we get from the nefesh – almost like the nefesh itself. It does not translate into the body, since the body goes through process and changes.
Emunah is like a point of reality coming into the body. This point makes elokus/G-dliness real, since it is a piece of neshamah that we experience. There is a spark of G-dliness and on account of this there can be mesirat nefesh – giving over the soul.
Amalek is unforgivable. Why? Amalek 'cooled you off on your path'. The path was after the exodus from Egypt to get the Torah at Sinai. Israel was aflame with soul purpose. Pharoah saw miracles, not G-d.
When Amalek saw the soul flame this is equivalent to seeing G-d's presence. He had the audacity to interfere with this. He went against G-dliness and thus he is identified as the enemy of G-d. The enemy of the Jews is the enemy of G-d.
Israel has a knowledge a of G-d that is more than a reflection, but it cannot be grasped with sechel/mind. Emunah is this G-dly spark, unaffected by the body.
Emunah does not ask the body for permission, or if it understands.
Page 47 - at the middle of the 4th line of the page (line starts: hasechel...)
We have been explaining how all creations are just a reflection of their source and not an essence...
Sechel is only a ha-arah – a reflection. It relates to a subset of reality.
A table was created during the 6 days of creation. It was made in 'na-aseh adam...' in which man and all articles he uses were made... We cannot identify the essence of the table. Sechel cannot grasp essence, only function.
One's knowledge of G-dliness is called emunah/faith – which is constant and steady, not a functional faculty. However the emunah that we has is only a ha-arah/reflection of what elokus/G-dliness really is. Emunah is still a manifestation.
Page 47 - at the top of the page (line starts: mehut...)
We are in the middle of explaining how all creations are just a reflection of their source and not an essence...
And when there is a revelation of G-dliness that is about their level they become nullified. This is not like the submission of Isreal to receive, it is complete nullification since they lack the personal resource to receive this new revelation.
Compare this to the Jews – we have transplanted our practices into many different places in the world – the chassidim told the previous Rebbe that America is different and that his projects would not work here – this shows the dramatic difference of the environment. But souls have the capacity to dig in and find a novel resource – we say 'you are not bound by your experience! You can find new resources and new terrain!' And hence the the rebbe was able to reveal this new strength in his people...
The baal tshuvah has a big challenge. Keeping kosher, shabbat and putting on the tephilin is the easy part! To see through a torah perspective is a complete reversal. And rising up to that new view is the challenge.
The angel stands and all is based on his original perspective. We walk and jump. Walking is slow progress and this is where real change occurs.
The suffering of prison is that the self is not engaged. Our exile is like jail. You cannot go back to your own resource of the the koach/faculty hamaskil/of mind.
A person likes things to be clean and in order. He is uncomfortable with dirt. This is a reflection of what a human being is. This discomfort is just a reflection of the real thing. He is being pricked and he reacts. The essential truth behind it is not a re-active truth. It is proactive.
Sechel, though only a reflection is able to be masig/comprehend elokus/G-dliness. It relates to the reflection of elokus/G-dliness.
From the perspective of thought, G-dliness does not exists – it is the 'nothingness' – so what is the 'grasp' that it has - it is a different kind of hasaga/grasp. In the world we understand, by means of beginning middle and end. We see by virtue of contrast. Elokus is different – it is based not on observation, but on emunah/faith.
And faith is not blind – it is the clearest vision. Emunah means steadfast. Without deviation. Possibility of change does not exist. Emunah is the steadfast element in the human being. What in our world is unchanging – nothing! So what is the emunah he has? Where does he get it? It does not come from his experience. The emunah emanates from the soul – the life the soul gives the body is just a reflection, even though it does have an aspect of eternity.
So there is such a truth that is given that is eternal - this is emunah. Emunah is intangible and cannot be pinned down. Hence our consciousness of it is open to doubt. We try to define and grasp it with out hands!!
Page 46 - last 4 lines of the the page (line starts: beTorat bitul...)
creations are a reflection of the source that creates them. They are not even a reflection – rather a 'reflection of the reflection'. All existence in the world, 'exists and dissipates'. Gold is an exception and was made for use in the beis hamikdash / the temple in Jerusalem.
Human beings in terms of their physical life are also 'reflection of a reflection'.
Page 46 - last quarter of the the page (line starts: beTorat bitul...)
all creations (but not the souls of Israel) were created by the union of chochmah and the binah. The creation is dependent on the light that creates it. If the light is strengthened the creation is nullified.
Something too is seen in neshamas/souls. Not that they are nullified, but that they are drawn to the light.
This is to say they are representative of the light that gives them support, but not completely free-standing. And the Rambam brings that verse, “there is no truth like His truth” - meaning all that you look at is from a G-dly energy – like the rooster that crows in the morning...
You look at the world an it appears 'so real' – this is due to the G-dly element in it – not due to the world itself. We see a whole vista at a glance – we see the truth of it's presence – that which facilitates its being. This is like seeing a table and the settings – and you grasp it all. The Rambam says, the world is very real to us, and that is because it is representative of the G-dly truth, which is the basis of it.
We see a decanter on the table – and we see that someone put it there. We see the truth of it – the human element, that says, 'it belongs here'. “There is no truth, like His truth”.
The world is undeniable because, in a very deep way we experience the world not just 'being there' but 'being made and presented right now!' This is what makes it so real for us.
It is real to us, yet we can close our eyes, and its not there for us. If we just focus on the physical we can easily deny the world. The moon is important to us – we set up our calender by the moon and make a bracha on the new moon, 'yet when they land on the moon they will be disappointed with what they find there...' This means that if you see it for the purpose for which it was made then it is very important, but if you go just for the physical perspective, then it is just a rock in space...!
Everything in the world, looks like a real thing... It is a composite of many parts and when it is put together it represents something real.
We have talked about how the world changes all the time, but as a whole it represents something true and unchanging. It is rooted in 'igulim' – a level beyond time. The world in essence represents a truth. On the other hand this truth is represented only on a ha-arah/reflection level. The world alludes to the light itself – alludes to the essence.
5 lines from the end of the page: it there would be a revelation of more than the allotted light, the creatures would be nullified. Man is a soul in a body. It receives a reflection of true life, but still needs to eat and sleep etc. If the body received more than that then it would cease to be guf and would lose it's physical requirements. Moshe didn't need to eat.
The righteous go 'from strength to strength' – they rise higher and higher on the basis of their earlier comprehension. They are able to absorb more than there allotted light – this is because their essence is more revealed.
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Angels have yediah and hasagah, they are full-fledged entities. They are excited by what they realize and sing about it! How does the union of chochmah and binah above create angels – angels with a full experience?! We had been thinking of this of kind of union being external and not able to create a mehus.
The answer is that this creation of angels and that level of creatures, are not davar mamash.
The rooster and all creatures are rooted above.
Everything that occurs here below is really a reflection. The rooster call, when alerted from above. This is a reflection of the angel Gavriel alerting the souls above.
When we follow through on an action that seems rational, it is because it is a reflection of a higher truth, 'this is the way it should be...'
One can have a rebellious youth and there is nothing compelling one to act rationally. It is a higher sense coming from the soul – a reflection – that defines right and wrong and a proper balance.
Car racing is rooted in tzimzum. It is a world of darkness without a spark of light. So too the underworld – it is below the tzimzum. It is based only on the tangible.
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Yesterday we identified the level of light called ha-arah/reflection.
A main, subtle point in this area, there seems to be an implication that creation is just from the transfer of chochmah, but there has to be a union. It needs to be understood that the whole idea of flow from one level to another is representative of an element that is superior to both of them. This is what called the makif. It is this superior light that is revealed by the union.
Chochmah and binah are so different. The light that encompasses both of them facilitates their union.
The rav's/teacher's sense of the universality is the makif that enables him to give part of the truth to the student.
A child is loved in part because one has a sense of eternity. This gives a sense of scale beyond one's on existence – it goes across time and space. This is what his chochmah recognizes. In terms of marriage this is the chupah that encompasses the whole world and this is what facilitates the zivug/union.
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Ohr is representative of an etzem/essence.
An essence is not a composite.
Essence means that it is what it is 'through and through'.
An etzem by definition has ohr. Why? If something is not a composite, it means that it is representative of a fundamental reality/truth. A table has a function. It is finite. For it to exist it needs to be made up of components and materials. Essence doesn't have components and thus represents an absolute reality – thus it has the element that it's truth is not just true unto itself, but universally – this it it's ohr.
The union of chochmah and binah is external. The result is only an ha-araa. Sechel represents an insight of the teach. Sechel is the means of representing this truth.
The teacher presents his sechel, based on the universal truth based behind the sechel. This means the hashpaa of sechel is real. There is ohr/light, not just information. What kind of light? Only a ha-araa. It illuminates even the student who cannot access the source of the sechel.
Page 45 – lower third of the page – 5 lines from the end of the page (line starts: al yeday... at the word “hinei”)
Chochmah and binah is the unity of ein/nothing and yesh/something. This is the creation of the worlds.
Yesh/something has to be rooted in ein/nothing. These things are elusive in our world if something is created it means it is not a fundamental existence. It was brought into existence and it can cease to exist. Its presence is dependent. The real presence of the creation is based on its connection to the ein/nothing.
The ratzon is the human sense of value. This gives things a reality. Even though the hand is used to place the object it is the wish/ratzon that motivates the movement...
we see the scene at a glance – we see the whole thing. What is it that we see? The ratzon – as if everything came into existence by my wish! This is an element of ein. This is ein in the human context – this is life itself.
This is something that originates from life itself.
Binah does not understand chochmah. It is illuminated by it, but cannot experience it.
We try to understand. You see a panorama. You look at it for a long time. But though you may remember it you just have the experience when you experience it. It has to do with ratzon. You don't decide what there is to see. If you see what you want to see, then that's not sight, that's looking with your hands.
We discussed before, darkness and light. In the dark by touch you can feel the whole setup of a room. But compare that to light and seeing the room. Touching an object and knowing that its there means that you knock against it – you identify an object by a negative process. All of science and philosophy is based on this – there is a contstant conflict between all objects and processes – humans grew by fighting the elements. This is living in the dark. You know of things only by negative effect.
Knowing something in the light is due to a positive experience. It is an infinite reality – it comes from ein. You see what it stands for. You see what it's message is.
Ratzon is the real life. I want to live because I want to live, not because I don't want to die.
Page 45 – lower third of the page – about 10 lines from the end of the page (line starts: ahroch...)
Ocean waves are intriguing – if you reflect on the mechanics of the wave, you lose the beauty. It is a physical phenomenon, but He wants us to notice both, the spiritual and the tangible elements.
The one who say, 'I choose the king' – is saying 'I'm going for the source and purpose of reality'. This is chochmah/wisdom. From this devolves binah/understanding, with its formatted and practical/tangible output.
Understanding and comprehension are in the realm of existence of things. Once something becomes a presence in your mind, then it doesn't just exist while you are looking at it – it has become a reality in your mind.
Chochmah and binah are constant companions for the purpose of the sustained existence of the world. They have a constant union.
From their union, which is the joining of nothing and something, comes into existence all the creatures.
For us to do any physical act, we need physical strength/control. But then there is a factor that is completely obscured – this is the life force. Without this force, all the muscle in the world, won't do anything. It is the union of chochmah and binah that keeps binah alive.
yesh/something comes from ein/nothing. The source of all is Elokus, which is ein in the most absolute sense. Without this spark of G-dliness there is nothing.
The continual rejuvenation of the world is due to the ongoing unity of ein and yesh. If one tries to make a 'something' out of the chochmah/nothingness then you lose everything. It is like trying to catch the moon in a barrel of water. You can witness, you cannot analyze.
Page 45 – lower third of the page (line starts: ein le maaluso...)
Ein means essentially 'nothing'. This 'nothing' can be seen in one of 2 ways – either insignificant or as undefinable.
A surface is only a reflection of real space. But the surface is supported by a real background or base. So too in chochmah – it is an observation, so seemingly only 2 dimensional, but then it looks further and gets the depth – the truth of the matter. This truth cannot be transmitted to binah, but binah can sense that chochmah has this truth element.
Chochmah is the intermediary between infinity and world. What is the link between bitul/humility and wisdom?
The medrash says, that this is compared to a king that entered a country and all recognized him. The people look and see how they can relate to the king and his entourage. Each asks how do I achieve my ends...? The farmer looks for the minister of agriculture etc... Then came one wise man who said, 'I take the king, the king is my choice, I relate to the king only!' The king is the real thing and in his wisdom the wise man realizes the metzius is insignificant and he wants the real thing. A country without a king is a country without a head.
The wise man cannot understand the king, but he knows that all else is insignificant.
2D space is a reflection of 3D space. Without 3D space you couldn't have 2D space.
Haskalah is sechel and it is our way of understanding a topic. In that defining there is a point – a central theme/unity. Even though it is a haskalah the point is still not graspable since it is part of a deeper reality. What is the point of a haskalah. This is an insight/realization that comes as a point. It is understanding at a level where it did not yet become a real entity. This point emanates from the essence but is not yet graspable.
It is thus called a spark, a lighting bolt that cannot be grasped.
Both elements of chochmah are true - its somethingness and its nothingness!
You can sense something that is not a metziut/something and yet you can sense it – this is preceived only in wisdom. You can only find it if you ask, 'what is the truth?' It cannot be forced on you and it cannot be shown to you. This wisdom is completely dependent on you ratzon/will.
This is the wise man saying, 'I choose the king!' Beyond what was said before the ministers are seen, 'out and about'. The king is totally obscure. He is present on every street corner of his country and yet he is obscure/secluded. Who can recognize his presence? The wise man. He sees the truth behind everything, but it is not a metziut.
Page 45 – middle of the page (line starts: makor le-olamot...)
In the world you see things in stages, but in chochmah you first see the source and then you see it's function. This is chochmah. This is atzilus. You have ohr ein sof – but concealed. We see the panorama at a glance – we attend first to the reality and then later the details.
When you enter a room and you see all the details, the first glance gives you the purpose, “Oh, look at this bright wedding hall...” This is like His purpose preceding the creation/formation of the world.
The chochmah of atzilus is called ein/nothing.
Ha-arah has been discussed before. Light/ohr and ha-arah/reflection are both emanations from the essence/etzem. Ohr is the level of representing the full true element of light. Same has been said of the neshamah – it is life itself, not that which makes the experience of life – this is light.
Then there is Ha-arah – this is not the essence of light, but rather the functional effect of light. This ha-arah relative to the essence is really ein/nothing – it is just a reflection of it.
Recently we have been using the mashal/metaphor of 'space'. We see a panorama – we see what space provides, but the reality of space is deeper than that! Objects do not occupy space at it's essential level, only at the functional level.
When we see the huge expanse at a glance, we are seeing the essential element of space, not the function. And that we can see in an instant – it is an essential reality.
This is the meaning of 'past, present and future; like one'. All of time in an instant. You are seeing how the function is provided for not on the functional level but on the essential level. You have the ein/nothing and the yesh/something.
Page 45 – closer to middle of the page (line starts: haolamot...)
The meaning of world and the source of world was discussed yesterday. World means essentially ohrot/lights in keilim/vessels. This is like light can be seen only when it hits an object, that serves as a vessel and this gives it a presence we can perceive. At this level it is not essential. Tzimzum is what downloads essence and makes it perceptible to us.
Above atzilus all is as yet in the aspect of total concealment. And atzilus represents the revelation of the ohr ein sof so that it will be the source for the lower worlds.
Look at it this way: chochmah is like sight. Hearing is a sequential experience. Sight is 'all at a glance'. The 'glance' is a paradoxical experience – it is a single point, yet at the same time it can include a whole vista with varied objects/textures... How to reconcile this? The glance contains 2 levels. One is the level of the instantaneous (the sighting of that which contains all the details – the reality itself). This is like, “all these objects here on the table, are present due to the fact of our coming together to learn”. When we see the panorama we don't see the objects, we see the 'reality of the world'.
Page 45 – about a third from top of the page (line starts: haolamot...) at the end of the line.
The kav/line is later drawn from the nekudah/point. The nekudah is found in the reshima/trace discussed yesterday. Everything in the world has a process – beginning, middle and end. In Ohr Ein Sof there is no process – in every point there is everything.
This is like the fact that in every human cell, is contained the DNA for the entire body. Worldliness is process, but there is infinity in the world.
The point that was left behind after the tzimzum became the source for the worlds. This is like the letter yud in Hashem's name.
Being a source to the world (makor le-olamot): ohr has a self-contained reality, but ha-arah/reflection has the effect of the light, but lacks a self-contained reality. Light is not seen unless it strikes an object. But the sun itself is a bright orb that can easily be seen. This is to say that the light is noted only when it has a function and hits an object.
A car and a human can both move. But the movement of the car only exists when it actually moves – it has only the functionality of movement, but not the essence. The human being, even when not moving is an entity of movement. Similarly the sunlight that comes to us is only the functional level of light – this is the definition of world. This is ohr be keili – a light in a vessel – without essence. World – olamot is not a real presence – it is the effect of a presence.
We live in an upside down world. Physicality seems to be the most real. The truth is that the spiritual/purpose is the most real. It was made this way so that eventually truth can be seen to be coming from the world itself.
All that is done in the world has a trickle/imprint of the original ratzon/will that drives it and gives it reality. The will to live is not a reaction to a threat. It is a self-contained real spirit that wants to express itself. It is the initiator of everything. It cannot be identified. It is in a hidden state. A state of helem. This is like a name – it relates to the essence of a person, yet it is that which identifies a person as part of the big world. It is so significant to the person that it can revive him from a faint. This is because deep in his soul being part of the world and being made by Him is the most significant and all his activities are rooted in this ratzon.
Helem means not that something is lacking, but that they are in an essential state. In this world it may seem that someone does an activity due to a secondary reason, but in the ratzon the participation is essential.
The principle of writing is not the paper nor pencil, but the message. The external element is that it can be written on paper.
When the writing is erased, the entire message is contained in the remaining trace. All you have is that something was here. This is the external element of the light. Hishtalshalus/downloads is only possible with this external element of light.
The trace contains a point that incorporates the whole element of light. On the one hand it is a trace and a point, but in an essential way is contained light that cannot relate to world, but it is completely concealed. The trace is reminiscent of the message/writing that had been there.
When the Rebbe Rashab was passing, he was only 60 and it happened suddenly, his bed was brought down to the study hall and he said, “i am going to heaven, and the writings i'm leaving to you” - he's saying, 'I'm going above, but I'm staying here with you since I am in the writings.' The trace shows that there was spillage not of ink, but of a soul here.
In our mashal/metaphor the writing is erased, because it was too much – too powerful – too revealing.
Behelem/hidden means, not that you can't see it, but that it is an allusion to it.
P 45 ayinbase - Rebbe Rashab (right click to enlarge)
The Baal Shem Tov says that this world is literally infinite – we will never get to the bottom of the secrets and resources that He implanted in the earth. Not so long ago there was a suggestion to close the US patent office! People felt that everything had already been invented! Now we see new developments/inventions every 5 minutes!
The G-dly element in the world is not contained in the world – it is the truth of the wold. Elokus is behelem. It is hidden and sustains the world from a higher perspective. From a truth perspective there is contained in the reshima/trace the origin of the world.
Science speaks on a relative level, Torah on an absolute level. Torah doesn't speak in a worldly context.
In general to define what is contained in this trace: the entire aspect of the ohr that will ultimately be revealed in worlds.
The tzimzum is a reduction to a point, but like the treasure house that is opened, and all who come to the window receive, there is a Giver and a recipient. If the walls of the treasure house were removed there would be no Giver and receiver. We would be like fish in the sea.
AyinBase with R' Paltiel p:44-5 3/11/2011 Friday 5 AdarBase 5771
Page 44 – at the 2nd line from end of the second paragraph.
The hashpaa from the teacher is only the chitzoni/external element of the ha-arah.
The student is not capable of accepting more than this.
In everything there is the fact and then there is the substance, that gives it reality – gives it a strong foundation, not just an external structure. All must have a foundation – nothing stands on it's own. For the student the foundation is 'that he received it from the mashpia'. He may understand it and it may make sense to him, but that doesn't constitute a basis. After he absorbs it, he finds a personal basis. So at first he won't have the pnimius/internal element/foundation of it.
The tzimzum means that the inner/pnimius of the ohr/light becomes concealed. The inner element is not it's function or effect – it is the truth element of that entity. To make 'worlds' that are in a different category, that has it's own parameters and is disassociated from anything above it, He used the process of tzimzum.
Tzimzum means the inner aspect is contained in an external reflection. For the mashpia the chitzonius/external element doesn't even exists. He sees it as it relates to it's source. Therefore when there is a tzimzum the entire principle is retracted – pnimius and chitzonius. Ultimately the effect is that the pnimius remains concealed and the chitzonius is recreated on a completely different level.
AyinBase with R' Paltiel p:44 3/10/2011 ThursdayNight 4 AdarBase 5771
Page 44 – at the 6th line from end of the second paragraph.
He could have made the whole world without a system. He made the world in a systemic way – this gives the creation full depth.
World and Ohr Ein Sof are categorically different. The body receives from the soul the experience of life, not the essence of life. Thus of the soul, a subset of it, a reflection of it is dressed in the body. The life of the soul/neshamah is not life in contrast to lifelessness! The experience of life is by means of this contrast. If the essence of life was revealed then the body would no longer be a body.
The soul has such a discreet relationship to the body that one can be completely oblivious to it.
Our real job is to reveal that the form/tzurah is the real thing. 'To give priority to form over matter'.
That's why torah and mitzvot are such a challenge and hardwork, since they relate to the spirituality/G-dliness over the physical.
In the sun there is a level of light that if for illumination. Then there is another level – yes, it illumnates, but it has a source, ohr by definition has a source, you cannot capture a piece of light, so from the inner perspective it is not unto itself or for the illumination of the world, it is butul/null to the sun itself. It is there not because the world needs light, but because the sun exists!
The inner level of light has no connection to the world. It is all about the illumator.
At 3rd line from the end of the page: it is known that in every case of mashpia/teacher and mekabel/student, that, that which is give from the one to the other is only a ha-arah chitzoni that can be given over. This is because the essential element of the light cannot be received. Something that lacks an element and then has something novel presented to it, must be addressed from within his context.
There is an old song, a villager when to the big town and heard about the king and princes, and he says, “please, tell me, how does a king eat potatoes...” - he relates to kingship from his perspective of having to worry about getting his next potato!
The teacher has to present to the student so that he can grasp it in his state of being in the dark...
AyinBase with R' Paltiel p:44 3/10/2011 Thursday 4 AdarBase 5771
Page 44 – at the 7th line of the second paragraph.
Chochmah is of the element of nothingness.
The existence of worlds is only from a reflection of the Ein Sof.
What is meant by 'worlds'? A world is a presence that is not a total presence in-and-of-itself. It consists of many elements, that together they may a whole. Ohr ein sof cannot even relate to this type of presence. Infinity is a self contained reality – it is not made up of pieces.
How does one bridge the gap between infinity and worlds? The answer is the element of chochmah. It relates to infinity and allows for worldly representations.
P44 AyinBase, Rebbe Rashab, 2nd paragraph (right click to enlarge)
Chochmah has both elements. The way we understood this is by looking at the sense of sight. On the one hand it is a clear recognition of the subject. Unlike hearing sight operates in an instant. It is not time dependent. It is not cumulative. It is a recognition of the truth itself. Nevertheless there is an element of transition – a subject object gap. You can close your eyes – you can observe the object and not observe it. Ohr ein sof on the other hand cannot not be seen!
Sight gives a person a sense of the reality of the world, to the extent that he cannot divorce himself from it. His thinking process, incorporates the world. A person is responsible for what happens in the world.
AyinBase with R' Paltiel p:44 3/9/2011 Wednesday 3 AdarBase 5771
Page 44 – at the 6th line of the second paragraph.
The rebbe says that chochmah itself is also part of that realm called ayin/ein/nothingness. “Chochmah is the first point of the G-dly ein that can relate to worlds and becomes the source for wordls.”
the point is that elokus is the single point and the single basis for any existence. There is no compare between elokus and world. Elokus is ein and world is yesh. Everything in the world has definition, that distinguishes it and gives it presence.
Space becomes part of an area that can then be developed into a neighborhood. The space is unchanged. Space is ein and cannot be captured in yesh. Ein cannot, not be. It is the absolute basis that provides for existence. The G-dly truth cannot be translated in yesh. This is like open space, which provides for the earth, surfaces and homes, but it itself is above being captured.
AyinBase with R' Paltiel p:44 3/7/2011 Monday 1 AdarBase 5771
Page 44 – at the top.
The basis of sechel is to know that there is a First Being that brings all into being. You acknowledge the source. Sechel represents the reality, but only a ha-araa. A reflection of that which is built upon the principle of there being a First Creator.
From ha-araa cannot be created a new entity. There is a limit to its effect. Since it is ruchni/spiritual it is chitzoni/external.
Hashpaa gufni is what results in a new creation. Thus a real stand-alone entity is created. A new full-fledged entity, that itself becomes a source.
Angels originate from spiritual unions. In their creation the essence of the originators is not brought forth, only the externality.
p44 AyinBase, Rebbe Rashab, from the top
Hashpaa, means and intentional mentorship/influence. There is an intended transfer from the one to the other. This is to exclude an automatic effect. If one overhears another learning aloud, it is not hashpaa. The effect, even if the material is clear, will not compare to the quality of the same material when intended for him.
Page 47 - a few lines below the middle of the page (line starts: vechai...)
