"It is Possible to Reverse Years of Confusion " p: 49

AyinBase with R' Paltiel p: 49 7/24/11 Sunday 22 Tammuz 5771

Page 49 – about a third into the page (line starts: ha-hamshacha...)

We are saying that in the union between bodies, it is bringing something of the essence.  

This is like the hashpah of the seminal drop to give birth to one that resembles the father.

And this is not to create a lineage, but rather due to the sense of eternity in the soul itself.

Because a soul has a essential aspect, represented by eternity. There is a drawing from the essence of the father (not ha-arah/reflection).

When a plant grows from a seed, the seed first disintegrates in the earth. The faculty of growth in the earth is elicited, to produce a plant represented by the seed. But the power of eternity is in the earth no in the seed.  

The soul has an essential quality. This is beyond function. It is essence. A functional aspect can be lost. An essence cannot be lost. This is why it is possible to reverse years of confusion and to surface in a clear way.

En Route to Madison WI.

In the essence of the father is an aspect unrelated to 'species', but rather to the individual essence. It is revealed as a result of this 'bodily union'/yichud gufni.  

This is because of the sechel/mind that is in the nefesh. And specifically the level of sechel hahiuli ha-atzmi.

To the world procreation is all physical. Torah says different. First comes marriage and then relations. Kidushin and nisuin is the marriage. There are 3 partners in the child – father, mother and G-d, who gives the soul and is a continual participant in the new person's life. The nisuim and kidushim is the process of eliciting the soul. Without the marriage He is an inadvertent participant.

The principle of a Jewish home is that the man and woman are hosts to His presence – shchinah.  

Hashem gives life in any case, but there is a very profound difference whether it is pnimi/inner or chitzoni/external.

The marriage is a statement and a call, 'You, G-d join us and come join with us...'

in the yichud gufni/bodily union is recognized the essence – the overall essence – that all comes from Him.

Now how is sechel/mind involved at this essential level?!? Sechel seems to be a reflection, yet is is rooted in the deepest point of the nefesh. The Rambam says, 'the first principle of life is to know that there is a first Being.' This brings a true presence to everything. Rambam says not, 'believe', but 'know' there is a first Being. Belief is something we are born with. It truly represents the soul, the way He makes it. When it comes out in sechel it is a proactive level. It says, 'it has to be this way'.

P49, Ayin Base, R' Rashab (right click to open in a new window)

How can atzmi lack this 'it must be' element of sechel?!? Elokus/G-dliness is not 'after the fact', but even emunha/faith is 'after the fact'. middot/emotions are 'I feel', but what is mind when it says, 'I know'. There is no tangibility. Sechel thus is rooted. Sechel is rooted in essence. In, 'the truth exists'. This is like, an element that is 'before the fact'.

So sechel at its root has a higher element than will and emunah. Truth because it is the truth.

The essence itself come only via sechel.

To know there is a First Being, is not based on the evidence of the world. That is 'after the fact'. There is an inherent knowledge of the neshama and this is what the Rambam refers to. This is knowledge that precedes faith! It is not aquired yet we call it sechel. It is aquired in the sense that it goes beyond the experience of the nefesh. You become aware of it after experience, and you go after the source of experience – the truth of it. This is the 'must be' that precedes experience.