“Scratch in the Supernal Purity” p: 57

AyinBase with R' Paltiel 10/31/11 Monday 3 Cheshvan 5772 

Page 57 – about 7 lines from the of the page (line starts: “ve nimshach...”)

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We are talking about the overall hamshacha/download that creates seder hishtalshalus / process of creation.

And the intention of this is that it be grasped and digested within a context, while originating from before the tzimtzum/contraction.

When looking at land, there is no limit in how it will be developed. There is the feel that it is a makif for a pnimi. It speaks of revelation and says gilui/revelation is of significance. It is helem ha shychus el ha gilui – a level of concealment that has some tenuous connection to the stage of revelation that will follow. There is also a level of makif/concealment that has no relationship to revelation.

In any essence there are 2 levels in its expression. One is the expression of the essence itself and the other is the communication of its message. When we say it is 'daylight' we mean that it is a state of day. This is like the communication of essence. It is beyond the function level of light sufficient to cross the street. In 'daylight' the whole environment is illuminated.

The start of the process of creation is a “Scratch in the Supernal Purity”. In contrast to our world where nothing exists without being a composite, nothing is pure, above is truth itself – supernal purity. Noting 'makes it be' – it is the truth. When there is a projection of 'what can come from it' this is an element of impurity. This is like having a pure insight and then asking oneself, 'what can I do with this?' then the purity is diminished. Components in the insight are then identified.

“Snake Life; Different and the Same” p: 57

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AyinBase with R' Paltiel 10/30/11 Sunday 2 Cheshvan 5772  

Page 57 – at the lower third of the page (line starts: “be makom acher...”)

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The will is aroused from a source beyond itself.

We are looking at how these topics are above. The original thought for creation is like the ratzon and in it is contained all elements of creation.

But all these elements are there in an 'equal' capacity and do not yet have the characteristics of real entities.

In actual creation there must be sechel/mind that grasps the will/ratzon and translates it to its level and then 'runs with the ball'. And speech cannot precede thought. But up in ratzon or 'the original thought' all is contained in an equal way.

Every thing that follows was contained in the 'primal thought'. Nothing can function independently and all reflect the essence of the person. The Freddike Rebbe said in hard times, when some of our best were caught in the flood, 'the hands do the sin, but face receives the smack'.  

We're learning it from below to above. The kav has the function of 'ohr pnimi' even though it is from the 'ohr ein sof that is before the tzimtzum'. It points to its source. This is the difference between kedusha/holiness and klipah/unholiness. Holiness always points to its source. This is the difference between ohr/light and darkness/choshech. Light reveals all within a context.

The kav is revealing the ohr ein sof/primal light, but in a 'kav manner'. The 'kav manner' means things come in a 'digestible' way. We drink water from a cup. We don't jump in the lake to drink. The abundance of water in the lake is the source, but it cannot be taken in internally. To intenalize it we need the tzimtzum and the kav first!

Water is an essential presence in the world. A reality. That's the lake. It is part of reality. Then when we limit it and draw it through a pipe into our cup we have brought it from an original state to a 'useable' context. A qualitative difference has been affected. The water in the cup is defined and it is conceivable that is would not be there. The water in the like is 'infinite and eternal'. 

Imagine a king giving out treasures from his supply. Taking down the walls and letting them take is unholiness. The other way is he opens a window and each subject comes to the window and makes a request that is granted. On the one hand it is a specific request based on the person's need, and the ability to grant it is not because it is a 'small request' but due to the abundance and the relationship. The connection to the origin is maintained.

This is like the kav. It maintains the sense that it comes from the G-dly reality.

In holiness the giving is 'face to face'.

In unholiness it is 'over the shoulder'.  

The difference: indirectly given, means the giving is limited to 'that thing'. Giving face to face is 'giving a little bit of himself'. And the limit is so that he shouldn't lose himself, but rather appreciate the source that it came from. Wealth, and we should all be wealthy, can disorientate a person.

To translate the infinity of the King into tangible/defined elements is hischadshut/innovation.

This is the opposite of the snake. The serpent has the earth, without the source of the earth. It is secure, on his belly with his food before him, but he lacks the connection to ein/nothing/infinity and that's why he is so venomous.

The kav is always connected above and points back to a source. And it makes everything digestible and appropriate for the recipient.

"I can afford it, I give my child whatever he wants!” is not chinuch/educating/raising a child.  It is a cop out! The parent must assess, is it good for the child.

“His First Thought” p: 57

AyinBase with R' Paltiel 10/29/11 Friday 30 Tishrei 5772   

Page 57 – at the lower third of the page (line starts: “makor...”)

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We are going back to discuss the situation in the analog. That is the G-dly process of creating the world. The hitchadshut/innovation is at the level of makif.

This is true at the particular and general level. In general the entire creation is structured in a manner of Adam – that is to say the human being is a microcosm of the whole creation. The original thought is in Adam Kadmon / Primal Man - the original light coming from Hashem. This is the essential human structure – with the head on top then emotions and 'thought, speech and action'. The original light/thought from Him encompasses all that follows. This is the pristine thought that perceived the full revelation that followed.

In this level all are equal since they are not yet at the level of distinct entities.

In the revealed state sechel/mind is above midot/emotions. At the level of ratzon there is the desire for it to be mediated out to the level of mind and emotions and hence the lower level is embedded and is equal. Chochmah takes such a thing as ratzon/will and make chochmah/mind out of it. And once it absorbs it all the details come with it.

Ratzon/will has no exception. A king wants to build a palace and all the details are included. Ratzon doesn't want sechel more than midot – it wants perfection. The fact that there is a king says 'this nation has an element of perfection', otherwise it is all only a matter of survival.   

“Doing it with Love and Fear” p: 57

Photo: Kevin Moshe Rubin

AyinBase with R' Paltiel 10/27/11 ThursdayNight 29 Tishrei 5772 

Page 57 – at the middle of the page (line starts: “ofan...”)

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Nothing exists except for the fact that He creates it. Each thing has in some remote manner a G-dly element. And this is what its existence stands for. Makif is the direct reflection of the essence. The pnimi draws from the makif and this provides it with presence.

This table represents not a table, but the room. It represents the dining room by being a table.

This is the meaning of all being connected back to Source representing a G-dly element.

First there is arousal of the ratzon/will. Then there is the level where the sechel takes over. The sechel works out how to implement and then it comes to midot in the heart. Why 'emotions of the heart'? Why not go from sechel into action? The answer is that sechel compels and says, 'yes, we should do it', yet it is still 'academic and theoretical' – midot is the way that it becomes a personal matter.

This is a wholesome process. Yes, one can be compelled to act without going through the midot. One can prey without 'love and fear'.

By involvement of the midot, the person is totally involved.

From here actual action will occur.

What precedes arousal of the will is the purification of one's sensitivities, to allow the nefesh/soul to express itself.

In today's thinking where all is 'cause and effect', and the makif and soul are discounted, the depth is removed from life.

Makif is the source of the pnimi.  

“What Keeps It All Together?” p: 57

Photo: Kevin Moshe Rubin

AyinBase with R' Paltiel 10/27/11 Wednesday 29 Tishrei 5772  

Page 57 – at the middle of the page (line starts: “hit-orarut...”)

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as discussed yesterday, doing 'something' and ratzon/will was to focus in on the element of 'will'. This is more than, 'if he wants to do it then he does it... and if not... not', that's why it is called hischadshut – novelty/innovation.

All that a person does in the world involves multiplicity – many units of time, space, action and material. But the real focus of any activity is one point. This is the one element that is expressed and accomplished by means of these different units.

The difficulty is to see how this one point is being translated in to a project with multiple componenets.

What keeps it all together? This is the arousal of the will. At the level of will there is no multiplicity.

The translation of the point into the environment of world – into the level of multiplicity is his chadshut/innovation. Innovation is the transition from 'pure unity' to 'expressed unity'. Then the sechel/mind comes in and says, 'how do I accomplish this? '

The sechel does not judge the ratzon. It is subservient to the will, but it has to make sense to it. And sechel will find a way to make it happen – find a way that it will make sense.

The novelty is that this point can now be translated in components. Showing of the ratzon on the world level is innovation/novelty.

“Soul into Action” p: 57

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AyinBase with R' Paltiel 10/26/11 Wednesday 28 Tishrei 5772 

Page 57 – at the middle of the page (line starts: “levad...”)

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We are looking at ratzon/will.

The Rebbe is saying that the starting point for sechel and midot and all activity is ratzon/will – in the arousal of the will/ratzon.

In order for there to be a 'thing' to do, there needs to be form, space, purpose and function. This kind of presence does not exist in the nefesh (or in anything that is fully reflective of it). So how is it that a person gets involved with doing a 'thing' – doing 'something'. He goes out beyond his own introspective world and does something.

When you express a thought, the words of expression do not exist inside the thought itself. Internally you have the idea/essence, without words. So too going upwards beyond thought, there is 'nothing' – soul is an essential truth in itself.

So the 'jump' from soul into 'something' is a huge leap. The soul itself cannot relate to 'something'.

So thus for this 'thing' to come to be, there needs to an arousal of the ratzon/will. This means an active will/ratzon that can be identified. The ratzon/will has become active rather than being innate.

Ratzon in nefesh/soul is a constant and cannot be identified. Arousal/hit-orarus of the will/ratzon is an identifiable expression. Everything in physicality tends to descend – a rock on the ground belongs there. The tendency to descend is only seen while it is falling.

From the level of arousal, the will has to come to sechel/mind for the 'thing' to be fulfilled in the world.

“Real Novelty” p: 57

Brooklyn Bridge and shoreline park, photo: Kevin Moshe Rubin

AyinBase with R' Paltiel 10/25/11 Tuesday 27 Tishrei 5772  

Page 57 – a few lines above the middle of the page (line starts: “kulhi...”)

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Innovation is sourced in the ratzon/will. A new state originates there. Something unexpected. Ratzon is an expression of what is in the etzem/essence. The 'outside' is recognized and is 'being created'.

From ratzon downward, all is emerging from hidden to revealed and not 'newly created', but is based on the ratzon.

We see this in sechel - 'what makes sense is what is in the ratzon'. For anything to happen, there needs to initially be an arousal of the ratzon. This is an awakening of the will.

Without this an action cannot follow.

One may think that the will initiates sechel/mind which then 'runs with the ball' of 'how can this be accomplished'. Actually sechel identifies reality – it agrees with the ratzon. The first step if this agreement from the sechel. Sechel, 'gets it' and recognizes the validity of the ratzon.

Sechel asks 'is it right or wrong'. Sechel has to be developed to appreciate what is in the ratzon. For example in the ratzon/will we want to exclusively serve Him, but this is not automatically reflected in the sechel. When it comes to action one has the sense of 'this is the right thing to do'. This is ratzon translated on the level of sechel.

Sechel works to place the ratzon/will in context. This is like buying a modular home and then doing the work of situating it on the lot of land.

“Constant Craving; To Be With The King” p: 57

AyinBase with R' Paltiel 10/24/11 Monday 26 Tishrei 5772   

Page 57 – a few lines above the middle of the page (line starts: “kulhi...”)

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We have seen how there is makif and pnimi for the rav/teacher and talmid/student.

the student first 'gets it' on a general level. Thereafter he delves into the material/perspective and 'digests' it till it becomes pnimius – 'part of him'.

For every pnimi, there is a makif that precedes it. The student first gets the 'general message'. The significance of this process is that the logical process is external and here the student has a 'personal feel' for what is being said – 'it makes sense to him on a general level'. Without this there is just the 'logical process', which means the realization is being superimposed. Hashpaa/mentorship is to elevate the student, so he has a meaningful relationship to truth. Chochmah is the recognition of truth on the personal level. He has a personal affinity.

The makif allows the student to have a personal relationship. The makif is rooted in a 'personal' source, back to the essence of the soul. Recognition of truth without fully understanding it, indicates a relationship to truth itself.

ratzon/essential desire is the source of novelty. This is not desire to complete some short coming. There is a positive element of the human being. We sense the human being is meant to be above the structure of the world. Ratzon precedes revelation, and then later what is wanted is revealed. Ratzon is the essence in an active context.

During the interrogation of the Alte Rebbe, the did a psychology evaluation and found him to be basically healthy, yet they noted a strong unsatisfied desire and they suspected that he wanted to be king. They asked him, 'and what do you make of this finding?' And he answered, 'Yes, the unsatisfied desire is to be with the King of kings of kings.”

“Eating The Corn Beef Sandwich” p: 57

AyinBase with R' Paltiel 10/23/11 Sunday 25 Tishrei 5772 

Page 57 – 10 lines from top of the page (line starts: “ha-or...”)

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We have explained in terms of makif and pnimi, that the makif is the source for the pnimi. The makif defines what the hashpaa/mentorship will be about and that it will fitting for the student. 

hashpaa/mentorship is no the transfer of information. It is the provision of something that is about keilim/vessels. But he defines it in such a way that the student can receive it.

The Baal Shem Tov says about Pirkei Avot, where King David, refers to Achitofel with respect even though he was instrumental in rebellion against the king! He has respect since they used to learn together and King David learned 2 things from him. 

The Baal Shem Tov draws attention to the word 'bilvad' that is used there. He says in holiness all is connected to the source, but here the Torah of Achitofel was not as it should be and lacked connection. The things he taught were limited and did not have the potential to grow indefinitely.

This is telling us that hashpaa comes from a makif and thus it is connected to infinity.

'Logic' supports the pnimi, but what holds up the makif? The infinity itself is what supports it. This is like a house standing on a foundation (pnimi level), but the earth itself (makif level) hangs in space supported by 'nothing'.

G-d's presence does not rest on any structural proof. And there is an element of this truth in everything that exists.

The student has the sense of the sechel in 'an overall' sense. This alludes to an insight that is higher than sechel... He's not fully dependent on structure.

A table is a real human concept, not just a board supported by 4 legs.

When the student receives the hashpaa/mentorship be pnimiut he digests it, lives with it, walks with it. It becomes him.

'I saw someone riding a bike and eating a bagette and it struck me as 'something not right'' – there is a level of respect for human activity. This stems ultimately from all being 'His handiwork'. And that's why there are halachas about how we should eat.  

Sechel/mind is rooted in ratzon/will. This ratzon is the source of the revelations. It is also the essence of novelty. When one digs with mind/sechel and comes up with an insight/hischadshut/novelty, it is a revelation of his ratzon/will. Finding a needle in a hay stack is very challenging. But more difficult than this is finding it if you don't know if it is there. If you know it is there you have much motivation. If you don't know if it is there, it is not possible to find... In other words if one pursues something with his sechel/mind and he persues, it is because he knows something is there that he is looking for. This is sechel still on the ratzon level. He says, 'I want to know that which I have in my ratzon...!'

The essence of novelty and mind emanate from the nefesh/soul. Ratzon is the beginning of seeing what the nefesh/soul is standing for. Nefesh is like nothing. And ratzon is the beginning of 'something'. This process of 'something from noting' cannot be described. If sechel is not translated into pnimiut – speech and action, then something is missing.

Ratzon on the other hand is 'self-satisfied' – he has the whole truth right there. Life is not measured by activity. Once you are aware of sechel in your life, you will be unhappy with nothing to do.

“What is the Effect?” p: 57

AyinBase with R' Paltiel 10/17/11 Sunday 19 Tishrei 5772 

Page 57 – 9 lines from top of the page (line starts: “lo...”)

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Oneg/pleasure is like ecstasy that is beyond the world. Simcha/joy is revelation of G-dliness within the world. These opening remarks (see video below) are follow up to the fabrengen last night and the time of sukkot (sukkos) in general.

p 57, AyinBase, Rebbe Rashab

Back inside the text p 57 [9 lines from top of the page (line starts: “lo...”)]. We explained when the rav/teacher is mentoring the student he has to first evaluate the keilim/vessels of the student. This kind of mentorship is not just the usual 'student and teacher' relationship where the teacher knows what the student does not and will impart info. We are talking about a different kind of relationship, like mentorship, where there is an affect on the student/recipient.

What is the effect? We speak of light. And the light of sechel/mind. We not the fundamental difference between candle light and sunlight. From a candle there is a dark spot and a wick getting consumed, there is a logical process. This is the functional light, not the essence of light.

The sun is different. There is no wick. It is 'through and through' light. Darkness doesn't exist there. It is the essence of light. We get a reflection - a ha-arah that is the functional element from the sun. but along with the functional light the sun also provides an element of its own essence.

The sense we have with day time is that it comes from a true essential light. Even though the world is dark, we are exposed by the sun to an element of itself.

Similarly the rav is mentoring the student on the functional level, and gives information, but the true import here is that he gives him a sense of 'where it came from'. He gives part of himself.

The rav/teacher presents something that is beyond the understanding of the student. The rav knows it from an essential level, way beyond the logical structure. And this is what really elevates the student...

The rav wants to give a makif (fundamental source) and he does this by means of the pnimi.

Sechel is not merely proof. It is not based on evidence. Bumping into the table, doesn't give it a 'truth' of presence. Truth is a G-dly element. Each argument/presentation of the rav has an element of logic, but it contains a G-dly element.

“Recognized by Your Master” p: 57

AyinBase with R' Paltiel 10/17/11 Monday 19 Tishrei 5772  

Page 57 – 9 lines from top of the page (line starts: “lo...”)

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We are looking at makif/helem/concealed and pnimi/internal/revealed.

Makif is the source of the pnimi level. A mashal/metaphor for this is the rav/teacher and talmid/student.  

The rav estimates the student. He relates to him and establishes a relationship. The rav/teacher has to 'translate' what he wants to present into the 'framework/level' of the student.

p 57, AyinBase discourse of the the Rebbe Rashab (right click to enlarge etc)

He relates to the student and has a sense of what kind of person he is and what he can achieve.

This overview becomes a source of the inner/revealed presentation. This will be received internally by the student.

If the rav is learning for himself (out loud) and not addressing the student, then he won't receive it the same way as if the student is addressed directly, even if the same words are used. The rav is giving to the student beyond the current level of the student. Hence it will be some thing that he could not learn in a book. There has to be a connection for the student to accept what the student is giving.

The rav wants to give to the student. He takes the student's sechel/understanding into his own mind... This is the indicator of the connection between them, otherwise the teacher is 'doing his own thing'.

From this makif comes the pnimi – the revelation.

This is like serving a guest lunch. The guest is hosted. The food is not just, 'made available'.

The guest/student is recognized by his benefactor and that elevates him.

A guest without a good host, may assuage his hunger, but he lacks the elevation of 'this is coming to me. This is deserved. This is part of the relationship'.

“A child knows to call 'father' when he knows the taste of grain”. The relationship and accepting internally is what develops the intellect. The guest benefits fully, when he is served and he eats it.

The pnimi/inner/revealed level is the actual eating. The eating is proceeded by the guest, 'being in your home'.

We make the bracha/blessing, 'borei pri ha-etz (who creates the fruit of the tree)' yet the apple is already there. But we eat it not because we 'found it in the tree'. We eat it and bless, because at this moment 'He is creating it for us to eat', that is to say He is serving it to us as food. This is the makif translated as a pnimi.

One may say, 'the body requires protection and requires to be fed'. There is a direct translation of the makif as pnimi. When the food is served properly, the makif accompanies it. If it is just made available, or tossed onto a plate, this is just for the body and lacks the real element of 'closeness'.

Eating the food finalizes the relationship that has been established.

A guest who visits and leaves doesn't take the relationship with him. But if he eats he takes the relationship with him.

The real mentorship is the makif coming into pnimi.

This is the meaning of the makif being the source for the pnimi.

When you give to a poor person, there is a halacha that you give so he has 'something in his bag' - this changes the pauper, and he walks with the benefactor's sense that there is something to eat. The rav's teaching must change the student. The hashpah/mentorship is successful is when the student, 'walks with it' and has an element of his teacher's perspective.

The student 'accepts' even if he doesn't fully understand, and then he has to 'digest' it.

The makif is instrumental for the student to receive it inwardly. At first the new influence is still in a 'makif' form, since it is initially not fully understood. At first the student receives the perspective in an overall/general way.