The Purity of the Sky p: 51

AyinBase with R' Paltiel p: 51 5/29/2011 Sunday 25 Iyar 5771

Page 51 – lower third of the page (line starts: mamash...) 

He, himself is absolutely present everywhere. The light is everywhere, and the yesh emiti – the True Presence is everywhere.

The light attests to the truth that there is an essence.

Zeekoevlei, Cape Town

If man is evolutionary, then he is just a shadow. But a man is a creation and hence has a domain. The thing that provides a fundamental reality to a man, is only the Creator of the world. 

Badlands, Black Hills

Being in the King's domain is like being in the world. Standing before Him in the His throne room, is having the King Himself. Says, the King, “I provide you with a context, receive my kingship and then I will give you decrees, I am not you police man I am your king”. 

We said that the light that points to essence is null before the essence.

Cape Point, Cape Town

The light in the seder hishtalshalus / the downloaded world is not like a ray from a luminary. It is more like the gleam from a precious stone. 

The stone cannot be described as, 'that which gives off a shine'. The gleam is a reflection of its purity. (This is unlike the sun and its ray – because the sun can be described as, 'the essence of light' showing a closer relationship.)

Normally we describe ohr/light as revelation. The seder hishtalshalus / order of downloading, cannot bring the essential light. The light is appreciated only where the essence is not present.

Table Mountain, Cape Town

One can argue the sun does not need light – it is brightness itself and light is not needed. 

We say light is for the sake of the outside, but there is also a level of ohr/light that is not for the sake of illuminating darkness – it is there only because the essence itself it there. It is not a light that has anything to do with outside. It is as if the essence has the light 'for its own sake'.

Why would it need it for itself? When one has a sechel/mind and one has the urge to explain it, it is due to the universality. Then there is a deeper level – holada – one gives birth to a child that resembles him – what was he lacking that he now has this ability...?

Anything that is profoundly true and pure, without circumstantial admixture, is not only internal to the truth. That truth recognizes that it incorporates all – light and essence.

It the essence is just essence, without light, then it is 'that which cannot be refuted. But light can be withheld, so hence if essence also has light ('tho not for the sake of illuminating an outside) then also on the 'level of ohr' it cannot be refuted. 




Generally we are occupied with externality. What would one want without any external stimulus. What does he initiate from within? What is the motivation to understand that which you already know inwardly? The nefesh/soul gives life. What is in the essence of the nefesh that can be defined as ohr? The soul is a real presence, and light/ohr is nothing. What type of presence would it be without the light saying that it is a presence that is not dependent on presence?

Emunah/faith is not an interpretation of how to live in the world. It is a statement of, 'I am here!'

This emunah element is also a statement of nefesh, but not to state anything of the world, but to declare itself. This is ohr pnimi ve atzmi. This is nefesh/soul for its own sake.

True torah and mitzvot have different functionality, like improving the world and the person, but ultimately this is not what it is about.

Each person from the simpleton to the scholar has the mitzvah of learning torah. Irrespective of the accomplishment. They are direct representatives that the world is G-d's world – it doesn't have any further effects. This is ohr pnimi and atzmi. This is the G-dly presence, rather than the effect of His presence. The seder hishtalshalus cannot import this espect. This can only be done by the souls of Israel, since they are of the essence and can thus bring essence...!

If the soul of Israel is here, why is the learning of torah and doing mitzovth by them needed? This is because they are like son's of G-d and have independence (mehus bnei atzmo) and bring His essence by learning and doing Torah!

The Tzemach Tzedek spent 1 000's of hours preparing his grandfather's discourses for print. This is bringing down the pnimius and atzmus of the father. This is like the Yidden/Jews/Isreal spending their lives serving their Father through Torah and Mitzvoth.

The experience of learning Chassidus, is not that you are learning alone, but that you are being taught by the Rebbe at this very moment.

We learn chassidus, not the way we read it, but the way it is being told to us – then it has life! We say, 'why is he saying it?' and we dig deeper and it is alive!