“Every Soul; This Room” p: 60

AyinBase with R' Paltiel 11/30/11 Tuesday 4 Kislev 5772 

Page 60 – about the middle of the page (line starts: ”ach...” ) See link (top right) for link to all pages of the text.

The talking bird has the ability to arouse the interest of the king, even though usually he is very removed. The bird is a novelty. More novel than a 'tight-rope' walker. Dibur is a uniquely human quality.

The Zohar says about Shimon bar Yochai that he has the face of the Master. He doesn't represent himself. Himself is Him. The servant is equated with the Master. This is what the tzaddik is.

There was a man in the Isreali army, who had to keep track of fallen soldiers. He came and visited the Rebbe one year and said, 'we have lost this year 30 soldiers' and the rebbe said '32'. The general went home and checked the records and the Rebbe was right.

The next year the general asked the Rebbe, “How did you know?”

The Rebbe answered, “Every soul that comes to this world and leaves this world comes through this room.”

“Give Me a Glass of Water” p: 60

AyinBase with R' Paltiel 11/29/11 Tuesday 3 Kislev 5772 

Page 60 – about the middle of the page (line starts: ”ach...” ) See link (top right) for link to all pages of the text.

We are looking for the level of pure truth that does not need to be touched. To try to touch things on the level of concept, obscures what is being sought.

We are comparing the bitul of the 'animal soul' and saying it is on the level of the novelty of the 'talking bird' that arouses the interest of the king.

What is so special about the 'talking bird'? And how is it like the bitul of the 'animal soul'.

How does dibur/speech relate to a bird? There 4 categories in existence – inanimate, plant, animal and human. The human level is called 'medaber' – 'talker'. Why 'talker', why not 'the intelligent'? The level 'medaber' refers to expression – the expression tells us more than what happens in the inner/thinking process. The intelligence is just his sensitivity to that which is beyond intelligence - 'I choose the King'. Not what it is, but the relationship to G-dliness is what gives them presence.

Man relates to the essence, not just function. So too with all creatures, and how they relate to That which provides for them – the inanimate level relate to their Provider by silence.

Intelligence is what man is. 'Medaber/speaker' is his expression of truth.

Man relates everything back to its Maker. He says 'give me a glass of water'. And he identifies the truth of things in the world, without having to draw a picture or mention his thirst.

The fact that there is a absolute, without a subject, like the letters (called stones in the Zohar) indicates the Creator. Elokus is above world. And this is seen in the neutrality of speech.

Adam the first man, gave names to all the creations. A name is not significant and that is the significance. He's born without a name, yet his name gives him his royal status.

This reality is rooted in atzmus.

This is the novelty of the 'talking bird'. It touches the essence and goes beyond the kings usual orientation.

The 'talking bird' wakes him up and says, 'hey, this is part of your domain'. For the 'animal soul' to recognize elokus is a similar wonder... If I am nul I will have true being. This touches atzmus/essence.           

“The King's Preoccupation” p: 60

AyinBase with R' Paltiel 11/28/11 Monday 2 Kislev 5772 

Page 60 – about a third from the top of the page (line starts: ”kul hi...” ) See link (top right) for link to all pages of the text.

In summation of yesterday's discussion: bitul of the animal soul, renders it a proper vessel, for gilui/revelation of elokus. Bitul comes as a result of the recognition that, not by its experience is the truth reached, but by simply relating to the truth. atzmus/essence provides substantiation to all the giluim/revelations.

The good and evil inclinations are locked in battle. And neither has the 'upper hand'. Each says, 'this is what I like, this is what I want'. Decisive in this is the 'ohr Eloki'. And here the good inclination says, 'this is true and you too belong to it' and this is where the evil inclination ceases its aggression and becomes nul before the truth.

The animal now becomes a suitable place for the revelation of G-dliness.

Atzmus ein sof / essence is 'touched/aroused' by the animal soul reaching the level of bitul.

The king's mind is totally remote, but by the heart he can be touched. Even though there too it is exalted and 'cannot be fathomed'. Tzaddikim when they request from Hashem do not do so on the basis of their good deeds, but rather on the basis of asking for a favor. My mentioning His kindness, they find a venue where, 'I also exist'. This is reaching the King through His heart.

It the 'talking bird' a childish distraction? There is that element. This heart that is beyond fathoming, can be aroused and touched by the 'talking bird'. This needs to be explained.

“The Naked Soldier” p: 60

AyinBase with R' Paltiel 11/27/11 Sunday 1 Kislev 5772 

Page 60 – about a third from the top of the page (line starts: ”kul hi...” ) See link (top right) for link to all pages of the text.

Elokus/G-dliness is different from everything else – not just that it is pure high and unlimited. There is an absolute difference. Everything has the quality that it came into being. Elokus does not have this element. It doesn't need to 'come into being' and 'it doesn't need to be in order to be' – 'He is present by not being present – not in a form of presence'. Elokus is beyond identification and is identified by not having identification. You are not looking for Elokus when you are looking to identify it! You cancel your gains by this approach.

This is the principle of bitul. By bitul you relate to Elokus. In the world it is the opposite. What is bitul? Elokus is something given to me – not something I take. It is that which is given. The only way you can realate purely into that which is given to you is if you receive it by bitul. You let the giver affect you, not your means of taking it. 

This is 'na-aseh and nishmah ('we will do and learn')' stance that we have when we accept Torah – we receive it not via our faculties. We receive the pure gift.

We explain that sight has a unique quality. For everything else you are aware by touch/impact, but with sight you see the object in its own abode. Our eyes are capable of sight, because of their purity. This is bitul, not to nulify the person, but to bring out the absolute reality of the person. 

When the soldier came out of the river naked and saluted the Czar he said, 'who serves you, my uniform or myself? Here I am!'

It is me, not my faculties. This is bitul. You remove the garment and the uniform and any marks of rank. That is where the essence shows up. This is the only means whereby the animal soul can relate to Elokus, since it does not have the faculties to relate to G-dliness per se. It cannot explaint to itself, why it should want it. Only by bitul. It recognizes that it, itself is nothing and there is essence that made it.

This is emunah. Moshe's hands were held up for him. This is truth, not, because I want it, but because it is given to me. This is where you recognize Elokus and Essence is beyond this.

In America they talk of 'rights' – this is like something you grab, we see it slightly different, the person doesn't have rights, the dog doesn't have rights... we don't have rights, we have the G-dly decree that we should be. This is not my right. This is the G-dly command. So at each moment where a man stands is his G-dly grant. Each snowflake has its place.

The difference between holiness and klipa/shell; everything has a makif/context that makes it real. There is a level of soul called chaya (which we have been looking at here, reality to his existence beyond function), even though it is clear that that kind of reality cannot be acquired on your own (it is not 'rights' or anything I can 'grab') , and it is given from Above, He gave it to you, there is a level above it called yechida, which is completely out of the world.

Yechidah, is 'I don't have a truth of my own existence that He gives me' it is rather, 'I just have the truth of His existence, forget me and my existence!'

what is this level with no personal gain? This is yechidah. This is where the difference between holiness and klipa/shell is clearly identified. Letting go of metzius is not possible for the animal soul – it realizes it should but cannot. The G-dly soul knows it is one with Him. The animal soul can relate only through bitul. And it sees, this that is given to me is from Him and I should want Him!

The animal soul cannot become the G-dly soul, but it can let the G-dly soul become its leader.

“The Talking Bird” p: 60

AyinBase with R' Paltiel 11/25/11 Friday 28 Cheshvan 5772 

Page 60 – about a third from the top of the page (line starts: ”kul hi...” ) See link (top right) for link to all pages of the text. 

We said the principle of dirah/dwelling place is that the actual presence itself is there, not a functional aspect or a revelation.

The first step in making a dwelling place is the birur/refinement of the animal soul.

The animal soul is not really able to relate to essence. This the G-dly soul can do. Essence has no effect in terms of experience and thus is beyond the perception of the animal soul.

While it cannot directly relate to Essence, it can see that, 'this is what it should seek'.

At the outset the animal soul can only relate to his own experience. “You are talking to me about G-dliness/Essence, but give me one reason why I should want it. My belly is full. What is truth to me? How do I want it?” On its own there is no reason why the animal soul will search for it. The G-dly soul says to it, 'you don't have to look for it, your looking for it will only conceal it. Just be ready to accept. Agree you don't know. And accept what I give you.' This is the way the animal sheds its perception till it doesn't a insist that it will only accept what it can understand. This provides the dirah/dwelling place.

This is a great accomplishment, where the animal soul realizes that its perception is not the key to truth. It accepts how truth will come from a level above it. This realization calls forth and arouses a download from Atzmus Ein Sof/His Essence.

This is understood by the metaphor of 'the talking bird'. The king is removed and above the simpleton and his request. Or the sage is who is preoccupied in his thoughts is beyond the simple man. To overcome the gap the simpleton brings a gift. A novelty. For example a talking bird. Though the speech of the bird is not like that of man it has a great effect. The heart of the king turns to it.

So too the bitul of the animal soul, which is a novelty and an anomaly and the King's attention is aroused. There is not way to explain why the animal soul wants or is open to Elokus.

The sage says, 'I pick the king'. From the perspective of the animal soul, this is laughable, 'what do you get from this? How does it serve your interests?' And yet now through its bitul the animal soul agrees and says I choose Him.

This is like the suffering in our history. What are we after that we can leave one place and rebuild. After every destruction we rebuild. We have the King. That supersedes everything. No disappointment can sever our relationship with the King.     

“Reality Does Not Revolve Around Your Experience” p: 60

AyinBase with R' Paltiel 11/24/11 ThursdayNight 27 Cheshvan 5772  

Page 60 – 2 lines from the top of the page (line starts: ”hanefesh habahamit...” ) See link (top right) for link to all pages of the text.

We got to the point of recognizing the ultimate birur of the  animal soul. That is will acknowledge that what is worth pursuit is not a reflection of G-dliness, but the element of Essence. He goes beyond his personal experience. He has no spiritual high. It is beyond revelations.

The means by which we can recognize essence in this world is by means of Torah and Mitzvot – meaning the animal soul leave its natural desire of seeking self-satisfaction. It is to affect this refinement of the animal soul, that the G-dly soul descends into the world and a body.

The Rebbe points out that the animal soul gets to a point of saying, 'I should be wanting something really true' even though thereby he gives up experience and personal pleasure. This is seeking the truth rather than seeking to serve G-d, which is a level exclusive to the G-dly soul.

A person may want G-dly revelations, but all that is based on the experience of the soul. Its presence is noted because, 'it makes be feel good!' and the real way to recognize G-dliness is through nullification if his own yeshut and chumriut/physicality.

The animal soul is the 'lowest level' and he allows G-d 'to enter' and thus there is a a 'dwelling place here below'.

The G-dly soul came down into a body to rectify the animal soul and to draw G-dliness down into the world...! To make a dwelling place for Him in the lowest worlds...! 

To rectify the animal soul means that it has been raised to the level of sensitivity that it can relate to human mind and G-dliness. Before this process it is aware solely of things that touch it... causing it pain or pleasure... But there is a reality and it does not revolve around your experience. It is a reality that comes from G-dliness. This natural state of the animal soul... reduces it to insignificance... it is into itself! 

The idea is not just to nullify the animal soul but to perfect it – to raise it's level of perception. Till it says, 'yes, real truth exists'.

The animal soul is real. It has a truth. It requires perfection. It is not removed as an obstacle it is raised to a new level, till it is a dwelling place for Him. 

As a result of this rectifiction is the realization of the goal of 'a dwelling place for Him' / 'dirah be tachtonim'.

What is the fulfulment of 'a dwelling place for Him' / 'dirah be tachtonim'? That Essence comes here below. Not just that this world becomes a good pleasant place...! 

What is 'a dwelling place for Him' / 'dirah be tachtonim'? That essence is here, because without essence it doesn't have a reality. Without His presence, watcha got?!

Dirah/dwelling place is a living place for essence. It is beyond the functional level. This is a human quality.

The human being was placed into the word to rule it... every last corner in a man's home is his and is him. It belongs to him. This is not comparative ('his and not of someone else) – it is his by G-dly decree. The reason for ownership is essence – a real presence, way beyond the level of functionality. 

What is the meaning of His Essence present here? This is not the level of revelations and function – this is not just harmony and pleasantness in the world – we will have light in the world not from a luminary but from an essential presence.

As long as the animal soul is preoccupied with its pleasure and pain, then it is not in the proximity of G-dliness. G-dliness is about primary truth and the animal soul is speaking of personal experience. 

We don't say, 'the table is not living' since table and life are not in the same realm. So too the difference between personal experience and G-dliness – they are not in the same framework.

“Soul Journey; And This is What He Wants” p: 59-60

AyinBase with R' Paltiel 11/24/11 Thursday 27 Cheshvan 5772 

Page 59 – 2 lines from the end of the page (line starts: ”kol cheftzo...” ) See link (top right) for link to all pages of the text. 

We are looking a the principle that the animal soul recognizes in its intellect that 'to relate to G-dliness by means of the light is not the real thing' – he realizes he should relate to Essence.

He realizes that, no matter how great the meal if the host is not present you have nothing.  

The meal is appreciated, and you feel it, but the presence of the host is not something you feel – it is reality itself. Same with the matter of G-dliness – there is light and life in the world, but the significance is the G-dly intent, thus you have to focus on the intent and essence. And that is found in Torah and Mitzvoth.

Torah and Mitzvoth though they relate to worldly things and actions, and the actions seem to describe and relate to the world, but the actions are calibrated according His will, not the worldly context. The principle is, 'all these actions are happening in the presence of G-d, and this is how He wants it'. By means of hisbonenut/meditation the animal soul is able to relate to this and to desire this, to the extent that his whole will becomes Torah and Mitzvoth! 

This is the purpose of the G-dly soul coming down into a body – to refine and perfect the animal soul. The G-dly soul itself needs no refinement/tikkun.

The intent in the descent of the G-dly soul is not for itself. The G-dly soul has to illuminate its way in the life of the body, so it seem like work/avodah, but this avodah is not the reason it was brought down here below.

This is not a challenge it is just 'bringing itself out'. So why is it here below where it has to labor to recognize its own truth? It is to be in close proximity to the animal soul and to affect it. To refine it.

When the G-dly soul sees the truth, it has to bring the truth to the animal soul in a way that it can relate to it. This reigns it in. To do this the G-dly soul has to go more deeply into its perception and this causes elevation. This is like where it says, 'from my students I learned the most' – the teacher gains when he overcomes obstacles to bring the teaching to the world of the student.

The G-dly soul effects a nullification of the animal soul. Pushing him to dissociate from his own physicality and desire Elokus.

The G-dly soul re-directs the animal soul to know that its own yeshut and physicality is not the basis of reality.

The animal soul says, 'that I know things through my own experience is a false knowledge – I don't really get to know the object. I want to see the truth in the world. I want to see the truth of what life is, and that doesn't come from me. My yeshut interferes with relating to the truth. By hiskafia/submission, I will overcome doing things to get appreciation. I am going to do a favor without them knowing where it comes from. I will go against myself. Then I will reach hishapcha where it will be what I want...' 

“Personal Relationship” p: 59

AyinBase with R' Paltiel 11/23/11 Wednesday 25 Cheshvan 5772 

Page 59 – 2 lines from the end of the page (line starts: ”kol cheftzo...” )  

By hisbonenut/meditation the animal soul is lead to fundamental truth and he goes beyond this in a quest for essence – bechinat ha-atzmiut – the aspect of Essence.

The ha-arah/reflection is valuable but known through personal experience – 'it makes life meaningful'. The animal soul goes further and realizes that this is 'missing the point' – from a worldly perspective this is fundamental, but it is lacking a truth that is independent of world – this is called bechinat ha-atzmiut.

This is the level of 'Him Himself' – this is like the host providing a fine meal, but the real element is the presence of the host. Inviting a guest to the table is rooted in 'personal relationship' that is independent of the interaction or the meal. The hospitality and meal express the original reality of personal relationship

There is nothing expressed that captures the relationship. The relationship remains pristine. Some deeds symbolize it. This is the real sense of reality.

Recognizing the light and life in the world is a G-dly topic, but it is on the level of, 'I relate to it because of its presence'. The level of Torah and mitzvoth is not based on my perception, but rather that 'it came from His mouth'. It is based on the relationship. We do Torah and Mitzvoth because it is our means of relating to the King. There is no 'feel' – there is just the reality.

The basis of the chayut/life that is experienced is the essence. What makes life, life? The essence. The animal soul is basically all about experience, thus to want essence is against its nature, but at some point the mind of the animal soul says, 'hey, go for the real thing, go for the essence, not your experience!'

What is life in our physical world? The physical body is surface deep and completely vulnerable – what makes it something? The life that is in it. An element that has a lasting quality. Light and life have lasting quality relative to a body. But the light and life are also an emanation and thus not eternal. Relative to the body they are essential. But they are just an emanation that can be retracted. They are based on something more fundamental – the real Essence.

Knowing Hashem is not taxing at all. It is reality to reality.

And the animal soul, by means of its refinement and hisbonenut/meditation realizes there is a reality beyond the facade. It goes beyond its own experience.

Inside the House

And here thanks to Daniel Yallouze are notes from a day that was missed...  

Transcript of my notes from last Friday 11/18/11:

As a result of Hisbonenus he gets more involved, deeper and deeper , in how Elokus affects the world.

Then he dissociates himself from the world, only wants Elokus and focus on avodat Hashem.

The natural process of Hisbonenus reflects with his own sechel . It will show the way of how to become closer to Elokus 

That will bring him to a higher madrega so that he will be further reflecting (to be misbonen) in the idea of hisbonenus : The realization that what I understand is not limited to the level of sechel and will lead him to say : This is the actual truth.

Mashal :  1 and 1 is 2 … There is a higher truth … One and one come from the same source.

The real root of sechel is Ratzon….  Motivation … Chayas behind it.

Mashal :  When someone is outside of a house it is different than when he is inside. Although he is impressed by the décor.

It is exactely the same reality … the same space … This is the real reality, a context for his activity

So there is a demarcated sense of reality …vs… an ultimate sense of reality

Hisbonenus corelates the Sechel with Ratzon.

Left around 6:55 AM

“When Nothing Remains” p: 59

AyinBase with R' Paltiel 11/22/11 Tuesday 24 Cheshvan 5772 

Page 59 – about 4 lines from the end of the page (line starts: ”makom acher...” )  

As a result of the hisbonenut/meditation process it brings one's consciousness to the underlying life that is in the sechel/mind/concept. And there, there is attachment to the Elokus/G-dliness that is behind it.

Old chair on Eastern Parkway, Crown Heights

This is the G-dliness that is contained in and comes through Torah and Mitzvot. Israel is a 'nation close to Him' and hence they experience the essence.

The animal souls understands that it too should desire essence. The process described above explains how the animal soul can make progress. He gets to the level of desiring 'pure reality' – this is a profound transformation.

This results in bitul/nullification – refinement - and he is drawn away from the affairs of this world that he has been experiencing first hand. He goes to a level beyond his experience towards the truth itself.

One may say that for the animal soul to come close to G-dliness is an anomaly. G-dliness is beyond 'spirituality'/ruchniut. But the refinement of the animal soul means that it can move away from experience towards consciousness. G-dliness precedes all creation and is never perceived.

The animal soul starts with a physical orientation. G-dliness required the animal soul to be in a state of bitul – devoid of personal experience. It is cognizance of 'that is the truth. And I relate to it by disregarding my metziut.'

How, by bitul, does one become aware of Elokus? It is a deep cognizance, that can be explained thus: at the outset the animal soul is only aware of itself, but then it realizes this is an external level of reality and the idea of, 'personal benefit/effect' only hinders the quest for truth. So take away this aspect and the world still exists, and so he knows there is truth that is independent of its effect on him.

“I am No Longer Interested in My Interests” p: 59

AyinBase with R' Paltiel 11/21/11 Monday 23 Cheshvan 5772 

Page 59 – about 8 lines from the end of the page (line starts: ”she yisbonen...” )  

See link on the upper right of the blog to view all pages of the text...

The amazing thing about hisbonenut/meditation and deepening of daas is that at first it begins like all thinking... based on the external structure of the world. Then you realize the underlying life/chayut to it. At that stage it merely substantiates the external structure. But as a result of hisbonenut/meditation, one approaches and relates directly to this chayut/life, and he comes very close to experiencing a spiritual life. By plain logic one doesn't reach it.

We're coming to a pint in our learning where one recognizes that the light and life that he relates to is a subset/reflection of a higher level. It is a subset because it relates to world. And he is drawn towards the Essence. This is opposite to the original starting point where all was based on worldly reality. But he becomes aware of an inyan ruchni / a spiritual reality and this becomes his new foundation, to such an extent that he is no longer interested in his prior interests.

You go for the truth not because it 'makes you feel good or complements your sechel'. This is a totally new paradigm for the animal soul. It has come to the level of there being a sechel/mind imperative to go for truth. This is a reach beyond the ratzon/will, to a level where the sechel declares, 'what one should want'. This is because the sechel recognizes a level of truth that is beyond ratzon.

This is hisbonenut: reflection in the essence of a sechel/concept, rather than on its structure.

The next step towards essence is involvement in Torah and Mitzvoth.

Due to our exposure to the worldly view, and that even the human identity is also under mined, and re-explained in a flat reactionary way, it requires inner sensitivity to the truth to break out of this structure, till one sees, 'this is the way G-d created the wthisorld!'

This is reached only by hisbonenut/meditation. This is because usually one senses that the foundation supports the house, but actually the foundation is based on the solidity of the earth and the earth 'hangs on nothing'. And the meditation allows for penetration to this level, where the world is a 'G-dly creation'.

A question was asked, 'how is the search for Essence, resulting in Torah and mitzvoth?'

there is light and life in the world. This is a G-dly light – it is real and intentional, and Him manifests himself in the world, otherwise the light would be inadvertent – and that is not intellectually acceptable – the Initiator of the light comes along and directs it – He participates in that which he creates...

He doesn't invite you into His home, and say, 'see the set table, it is for you, enjoy! See you later!' No he stays with you. The reflection of the light gives life to the world, but it is made real by His presence – this is the jump to Torah and Mitzvoth – His presence right here in the world.

“The Tenth Calf” p: 59

AyinBase with R' Paltiel 11/20/11 Sunday 23 Cheshvan 5772 

Page 59 – about 10 lines from the end of the page (line starts: ”she bekoach ze...” )

See link on the upper right of the blog to view all pages of the text...

We are talking about the work of the 'animal soul'.

The process of the meditation brings the consciousness of the animal soul to a more refined level, though it still remains within the worldly context. It cannot fathom a total bitul/nullification to elokus, yet it can be exposed to a great connection with G-dliness/Elokus.  

The first step was to identify the G-dly light and life in the world.

It meditates on this. And the sechel realizes the connection to the ratzon/will. This gives it a principle reality. This is a knowing that does have an effect. 

Meditation is delving into what is behind the sechel.

If you say all is evolution, then each entity is unrelated. In contrast we say things are inherently related because they are from the same source and have the same soul...

This is true regarding human beings and everything else.

This perspective is available to the 'animal soul'. It can relate to this unity. He senses this reality. By mind he recognizes the G-dly light and life and by delving into this he perceives the truth of this unity.

Meditation is getting to the essence of the sechel. It digs in. it delves in to focus on essence...

As a result of this meditation/hisbonenut he relates to and approaches the G-dly light and loses interest in the physicality of the world. His conscious sechel/mind has now acquired a resource of life. He is no longer compelled by external observation. His sechel/mind now has a presence of its own – it is no longer reactive. The basis is no longer physical reality. This is the ability of the 'animal soul' of the human being. It does not sever it's attachment to physicality.

What is delving deeply? You stand outside and view a house and its details. But the house exists to you as an entity. When you enter the house it takes on a different reality. It still occupies space, but you now are inside and thus recognize a completely different significance.

This is the recognition of the human or spiritual element of space. This is delving into something. The sichli/mind level becomes the reality.

The animal soul next realizes that it can go further. It can go beyond relating to the G-dliness that gives significance to physicality.

Having experienced that G-dliness is the essence, he can now recognize that 'it is desirable to go after the Essence, rather than the level that enlivens the world'.

This is a transition to a level of greater truth. He has not identified essence, except with his realization that physicality is insignificant, he now has a new direction – a quest for Essence itself (not levels associated with physicality).

But the 'animal soul' senses, 'I should want it, but I don't really want it since I am an animal soul. Can I go for the truth for itself, or only because it appeals to me...?' 'i'm fooling myself'.

I want the truth. And his sechel impels him – 'you should want the real thing'. This is plain sechel. His sechel says to him, 'don't fool yourself, you should want the real thing!'

Where does it get the sense of wanting the real thing and where it go to satisfy this longing? Torah and mitzvoth.