The Inner Sweetness of Candy p: 52

AyinBase with R' Paltiel p: 52 5/31/2011 Tuesday 27 Iyar 5771

Page 52 – 6^th line from the top (line starts: ha-atzmi...) 

The Shabbat starts with Friday night – this represents the level of pleasure that has a subject, an explanation. It comes as a result of cessation of work. One returns to essence and this results in oneg/pleasure from the reduction of tzimzum.

At a higher level this is pleasure that is sensed and pleasure that is beyond experience. 

A river comes out of Eden. Eden is essential tynug/pleasure. When G-d placed Adam in the Garden of Eden, he had been given the mitzvah of Shabbat. This is the second level, since he wasn't involved in 6 days of labor. The principle revelation of this level is at the time of mincha of Shabbat.

At the conlusion of the maimar: the process to recognize the tynug/pleasure that is pure is by means of the dependent/circumstantial tynug/pleasure. Chassidus brings mashalim from the situation of the world, and they are accurate. The gemara says, a child calls 'father' when it eats grain – the taste eilicits a new level of mind. All our experiences in the world are allusions to deeper experiences. Through the superficial we reach the deeper levels...

The Rambam says that when you teach children, you must teach them at their level – receiving rewards of candy and rewards. This is not bribing the child. The candy and the learning are very closely correlated. The sweetness of the candy is actually an introduction to the sweetness of learning. There is oneg/pleasure in everything. 

The experience of an external pleasure gives the child the opportunity to get the little sweetness he now gets from learning.

The rebbe writes the letters with honey and the child licks it. The rebbe says, 'the Torah should be as sweet to you as honey...'

this is not a strange correlation.

All external pleasure is a derivative of an inner level. This is why we have to be careful in how pleasure is experienced since you draw your nefesh/soul via the experience.

In the seder hishtalshalus / creation of the world is oneg. We look at the world and reflect on deeper experiences. You look at the purity of the sky and this correlates to the purity of a soul pleasure. 

Even to the extent that the law says the shul must have windows, so you can see the sky.

All the beauty and perfections of the world are a representation of G-dly infinity.

A pleasure that is bilti murgash – a pleasure that is not felt. How is this possible? Oneg/pleasure is the invigorating force – a machine acts but lacks independence. What is man's independence? He has the power to move, act and experience. 

P 52 AyinBase of the Rebbe Rashab (right click to open in a new window and enlarge)

From where does he get this power? This is the oneg/pleasure. The wise man chooses the King. Israel says to G-d, 'Na-aseh / we will do it!' This is based on oneg bilti murgash. A pleasure without any personal element.