“One & One” p: 65

AyinBase with R' Paltiel Friday 4 Tevet 5772  

Page 65 – at the 5^th line of the page (line starts, 'hu...')

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A way to illustrate the topic we have been dealing with; 1+1 is 2. we have an understanding on the mehus level – we can prove it. It is a tangible reality. Then when one realizes at a deeper level that there is an inherent relationship between these 2 items and that they come from the same source, then the understand is much deeper. That is to say a reflection from a higher level affects that which is tangibly know.

We say, two people don't think alike because their souls differ. The evolutionists say people are different due to their circumstances. Thus 2 people in their view are in 2 different worlds. We say He made human beings and all humans are the same – coming from one source.

This is the craziness of the secularist/evolutionist – saying there is no 2, just 1 and 1. We say there is 2 – He made all of us.

Sechel elevates the whole person, though physicality he remains the same. It brings light even to the emotion. It does not affect him directly his mehus is illuminated. The Rebbe's father wrote to him to guard his health.

“This is my animal” said Aristotle. His sechel had not permeated the other levels of his life. He didn't even say, 'I made a mistake'. Who are the most immoral people? The college professors! They mock principles.

Sechel does have the ability affect the mehus

“Physicality Has the Highest Source” p: 64

AyinBase with R' Paltiel ThursdayNight 3 Tevet 5772 

Page 64 – at the last line of the page (line starts, 'tachtonah...')

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We are dealing with this topic till there is a means to relate to it...

we looked at the difference between physical and spiritual sight... sight gives us a sense of the reality of the world.

Wisdom/chochmah is called sight... it is very clear and there is no doubt. This sighting is due to the ability and sensitivity of the sechel.

In physical sight you see the object not because you have some relationship to it, but because it is its own reality...

Yet still we say there is advantage of sight of sechel over re-iyat ha-mehus...

Sight of chochmah/wisdom is spiritual and not as direct as that of prophesy, yet it is higher.

This is like it says in Tanya – 'physicality has the highest source – it points to essence – it has characteristics of essence – it speaks of itself without reference to a source...'

Physicality brings to life for us the topic of essence. It shows itself as an entity without a source. That that kind of presentation is sourced in atzmus/essence, because only Atzmus has that kind of quality. By denying its source it gives testimony of Him who has not source.

This is to point out that sechel which is not the mehus has a superiority – it relates you to a higher light. Physicality alludes to essence. While chochmah seeks essence and identifies it.

So too with kisses. The souls of Israel call for His kisses. The souls are an element of essence and kisses are only a ha-arah. So why the desire?

The union of chochmah and binah has a sense. Binah relates to chochmah – it understands it... there is a meaning to the relationship... they have an understanding... this is zivug/union ruchni/spiritual.

Zivug/union gufni/bodily is essence to essence. When the midah drives the hand to do kindness, the hand does not appreciate or understand. There is a transmission of the essence.

So how does the value of kisses pertain to souls which are the result of zivug gufni?

Middot come from sechel. And ther is an aspect of the effect of sechel on middot. There is such a thing a midot imbued with sechel. Israel is a compassionate nation. This compassion is 'natural'. But if we give it also a sechel level, and say, 'you and I were made by the same G-d and I feel for you', then this is getting to a higher level where the feeling of compassion itself is now imbued with truth – a G-dly truth...

The kisses are the intentional relationship not just the 'essential level', then the soul itself is elevated!

“It Doesn't Depend on You” p: 64

AyinBase with R' Paltiel    Thursday 3 Tevet 5772 

Page 64 – at the last line of the page (line starts, 'tachtonah...')

See link (top right) for link to all pages of the text.

We have looked at the principle that there is such a thing as the reflection being better than a mehus/essence. It is a superior type of cognizance and relationship, and that's why Israel, though they have an essential connection were calling for 'the kisses of His mouth.'

Sechel is based on ratzon/will. So how is it objective? And the secularists say, 'that's just your preference'. And in what way is chochmah sight? The answer is that the soul itself is a reality. The soul is a greater reality than the body. And what the sechel/mind can receive from the nefesh/soul is because soul is real and rooted above. Sechel is a flow from the essence of the soul. So chochmah/wisdom is called sight. It is dependent on your chochmah and insight. You see due to the bitul and relationship. On the physical level you see because it is presented.

A prophet sees because it is being presented. The sage/chocham sees due to metziut. It is not forced upon him – he recognizes it in his sechel.  

“Plain Talk” p: 64

AyinBase with R' Paltiel Wednesday 2 Tevet 5772  

Page 64 – about at the middle of the page (line starts, 'shemimadregah...')

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We are saying the reflection from a higher level has advantages over the essence at a lower level.

We see this in Torah, 'the plain talk of the servants of the fore father's house is more beloved than the torah of the sons'. This refers to Eliezer, the servant of Abraham going to get a wife for Yitzchak, and his internal dialogue is seen twice in the Torah. And yet other places the Torah is very terse - even in places where you would think it should be expansive.

son's refers to Jews – the children of G-d. They have an essential connection. Torah too is essential flow from the Source. Yet still the 'plain talk' is preferable. And the 'plain talk' is just a reflection of the essence.  

And we learn the 'plain talk' since it is not vanity, but surely it is not preferable to flow from chochmah, Torah of the son?! The answer is that it was 'plain talk' from the father's house. Avot is chochmah and binah and above that, 'over the river' which is arich anpin – thus even a reflection from there is greater than the aspect of the essence of a lower level.

(Arich means long. Arich anpin means literally, 'in the great manner'. Ze'er anpin means in the 'small manner'. Emotions that are aroused by sechel are on the level of ze'er. The real origin of the emotions are above sechel, in the crown – these are called arich anpin – emotions, 'in the big/grand state.)

This is like “the chocham is greater than the navi” (“the sage is greater than the prophet”) and this seems strange since prophesy is the revelation and sight of the essence. As it says, 'G-d appeared to him'. And seeing is the matter of, 'the real thing'. Sight is connecting to the essence itself. And chochmah on the other hand is not having the essence, but rather of the subject's presence.

This is because prophesy reaches up to the level of netzach and hod. It is really the essence, but the essence at the exposed level. But chochmah relates to a higher level. As the Rashbi and Ari Zal spoke of very high topics, reaching above the world of Atzilus, yet it was only knowing the metziut rather than the mahus.   

“The Soul and Interior Decorating” p: 64

AyinBase with R' Paltiel Tuesday 1 Tevet 5772 

Page 64 – about a quarter from the top of the page (line starts, 'kuli...')

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We have looked at the way that essential manifestations / hamshachas atzmi'im differ. We see that even at this essential level, yet still there is a difference between its revelation on different levels.

“Souls on Earth” p: 64

AyinBase with R' Paltiel Monday 30 Kislev 5772  

Page 64 – at end of 2^nd line from the top of the page (line starts, 'hamehus...')

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Some souls are sourced in atzilus/emanation and others in briah/formation. The souls from briah becom more of a metzius/defined entity.

Sunlight can illuminate an object while it is exposed to the sun – the source. A sin means the object tries to become its own entity and 'grab' the light and bring it into its own world. The souls cannot be captured and fly up when the body sins...

The souls of briah are really elokus/G-dliness and yet it can relate to physicality and even relate to the body while it is involved in an aspect of sin. . .

The souls of atzilus cannot be involved in sin. They are souls, not angels, but they cannot tolerate the aspect of sin. If you try to obstruct their connection to their source they leave.

Souls of briah are also real G-dly souls, and is not affected by the sin. Thus it is possible to return and heal all the damage. Yet it can relate to physicality while a sin is being done. Thus it is an essence, but a different level – a level that can relate to physicality.

The general difference between the souls that are present now, and the new souls that are coming in the future is that they will be of the inner aspect of atik. Souls of today are from the vessels of atzilus. The future souls will be of a completely different level. They will be elevated by being incorporated in souls of the future. “You will eat 'already eaten food'” - souls that have fulfilled their refinement will absorb the others.

“What is life? Why does Infinity Desire a Lamb?” p: 64

AyinBase with R' Paltiel Sunday 29 Kislev 5772  

Page 64 – at end of 2^nd line from the top of the page (line starts, 'hamehus...')

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How is essence the same and different a different levels?

Atik is truth itself and it comes into chochmah, but at that level it is different from how it is in in oneg itself. Similarly in chochmah itself cannot be translated in to physical halachos, but when it is translated into malchus, then it does become translated into halachos themselves.

Chochmah is the principle of life. The presence of chochmah is what gives life. What is life? Life is an essential reality, contrary to what is said about it (that is is response to stimulus) . Life is self contained. It is a soul issue. There are not parts or elements – it is smooth.

Chochmah is dressed in malchus (the lowest sphirah) of briah.

The presence of the king is not due to his knowledge. He represents the essence of the nation. This is the dressing of chochmah in malchus. When in chochmah it is completely remote. When it comes to malchus, the king can give directives that pertain to the physical world, though he is essentially completely removed.

A sacrifice at the temple must be whole. A small blemish disqualifies it from being brought to the alter. Why is perfection needed? Not because the entity has to be perfect. It is a sacrifice to G-d and when it comes to Him, perfection is not based on lack of damage, but rather reflecting, 'something that cannot be damaged'.

So from the perspective of malchus there has to be this level of wholeness. You have to reflect the pnimius atzmus einsof in malchus. The sacrifice is something that reflects the wholeness of Him, but we can see how it is different from, and the same as the perfection of einsof.

We have to know that the cycle of the moon and sun is so perfect, but not due to nature – nature is not perfect. Perfection is reflective of something being a G-dly creation. The human body is perfectly built to receive the human soul, which is completely beyond body. Because the body is built for the soul, thus there is the concept of perfection of the human body. Not because from the perspective of physicality it is significant. But from the view of the soul. And this is true of every entity in the world – that there is a G-dly spark that is creating it.

Atzmus is truth itself, but yet it can vary in different places. At the giving of Torah there was universal health – everyone reached their perfection – because they were completely butul to their G-dly source.

You conceive of a table. But to have it, you need to physicality build it.  

“Change; No Change” p: 63

AyinBase with R' Paltiel Friday 27 Kislev 5772 

Page 63 – 5 lines from the end of the page (line starts, 'bezeh...')

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We are looking at a contradictory concept. The ha-arah/reflection represents the essence, though it depends on the place where it is manifest. Pnimius and atzmis is an essence and thus does not depend on the place where it is. So it should seem that in bodily union which is essential and not affected by place; yet, there are distinctions according to where it reveals itself.

Chochmah is sourced in oneg/pleasure. This knowledge of chochmah – pnimius abba – pnimius atik – means there's an experience of the oneg/pleasure at the level of chochmah/wisdom.

This is an example of having essence on a different level.

Where the atik is in a state of pnimius abba, you can reach it through the negative mitzvoth (which reach higher than positive mitzvoth, that have a presence).

Similarly, we see the difference between halachas that are laid out before us, we see essence coming to a different level. All halachas we have are Higher chochmah (chochmah ilah). Situations seem to affect the halachic ruling. So it seems that they are based on logic. Is seems that the halacha is like a ha-arah that is place specific. Yet each halacha is representing the higher wisdom. The torah's rule, 'do not steal' is not based on the negative consequence. It is not generated by circumstance. It has an essential reality. It is the essence of higher chochmah. The whole world is representing the chochmah of atzilus, but it is dressed in a lower level.

It is impossible for the highest level to show itself in a physical halacha, yet once the essence goes through a lower level it can translate into a physical halacha. How can it change and not change?  

“The World has to be Dark” p: 63

AyinBase with R' Paltiel Thursday 26 Kislev 5772   

Page 63 at the middle of the final paragraph of the page (line starts, 'bezun...')

See link (top right) for link to all pages of the text.

The definition of world is multiplicity. The world is made of time and space. There is the distinction between past, present and future.

Every human activity originates from his soul to his ratzon and oneg to his sechel to his midot and his actions. He takes steps to cover ground. The emotion that activates movement, motivates each step. Sechel is above this, but still part of world. ratzon/will and oneg/pleasure is not involved with definitive elements – each step is inside one simple desire. The way it is in ratzon is not worldly.  

The details entail different places. In light you find the path directly to your destination. If you are in the dark you feel your way and knock against things... In light as soon as you have the desire to go, you have the path to follow. In light there is no multiplicity – the trip is one idea. In the dark each step is another activity and effort. World is by definition this lowest level of accomplishment. If you already see the path, it is not world. World involves stumbling and walking – this is multiplicity.

With sunlight you have a combination of the two. The objects are still there. But you circumvent the object without stumbling against them. This is a ha-arah – reflection – an illuminated world. This is the level of sechel – ha-arah. It does not change the essence.

If you have the light from the first day of creation, you would completely eliminate darkness. With this light, Adam saw, 'from one end of the world to the other'. There were no obstacles to this light. That light eliminates darkness and the limitations of world. Hashem hid this light. He safeguards it till the end of time.

This is like the soul in the body. The soul enlivens the body, but the body does not become soul. What if the body began to live like a soul. Eliyahu's body was so refined that he walked with his body into Garden of Eden.

“Beyond Structure” p: 63

AyinBase with R' Paltiel Wednesday 25 Kislev 5772 

Page 63 at the middle of the final paragraph of the page (line starts, 'mimadrega elyonah...')

See link (top right) for link to all pages of the text.

Normally we lead our learning towards something we can relate to and implement in avodah/work/spiritual progress.

But here that will be hard. Here we will look at distinctions between different matters that are only on a fine sechel/mind level and not on a practical level.

This is beyond structure. This is only in sechel – the realm of ideas. Yet there will be an attempt to bring it down to a practical level.

Things seem to just exist. So which is more real. The purpose things are put there or their being there? But the object has no value of its own except for its usage. When not used it has not significance. When the object is on the table it acquires human value, which is the highest value.  

So here we see how something ruchni/spiritual – and the purpose is beyond the gashmi/physical.

Take the sun. We say it is the essence of light and that it is miracle in front of our eyes. Ongoing without diminishing. It radiates light that illuminates our world. This gives day and night to the world and moderates our sleep and wakefulness.

And this starts to answer the question of why 'Israel desires the kisses of His mouth'...

But we may ask, 'the ability to create something from nothing is an essential power, and this power supersedes all, and in the physical unity, there is an element of this infinite faculty, and this represents the highest source... the Essence, and now the Rebbe is going to explain a subtle matter, that despite the fact that the essence comes with all 'hashpah pnimis' nevertheless there is a difference in the presence of the Essence on the various levels. Hence, the level of essence in yichud zun is not essence itself.

Only a human being is capable of seeing the true value of things. He brings the sense of reality to the world. The animal sees and evalulates, 'eat or be eaten?' The human has the power of sechel, you know things are there.

The World Would Be a Wilderness

The world would be a wilderness,

A desert island in the sea

Without a postmark or address;

Without man that’s what it would be.

A halfway house on a thoroughfare,

A station only by the way,

As we’d be headed for elsewhere:

A place to visit, not to stay:

Who’d paint it into a landscape?

Without a purpose or a plan

And who’d be there to give it shape?

Is what, the world is without man.

With no impression made by mind;

What kind of world, to be devoid

Of anything marked by mankind:

A satellite or asteroid;

What kind of world, without a farm?

Without a house, without a town,

Without the mark of human charm

Turned topsy-turvy upside down;

What kind of world without a shack?

Without a table, bed or chair;

With nothing on which to look back

To see that somebody was there;

What kind of world without a bowl

For sugar or a china cup,

A flag for flying on the pole

For what goes down or for what’s up;

For sun, for moon, for stars, for sky

As all of these are human things;

Without man for whom they’re known by

The birds are without songs or wings.

For song and flight are for the world

We make of what we find without

Their being there, till they’re unfurled

And tell us what we are about;

There would be no world but for us

To make out what the world is for

Cause it’s not merely what it does—

But by its cipher it shows more.

- Yitzchak Bloom 

“Kisses of His Mouth” p: 63

AyinBase with R' Paltiel Wednesday 25 Kislev 5772 

Page 63 at the middle of the final paragraph of the page (line starts, 'bezun').

See link (top right) for link to all pages of the text.

We are looking at the meaning of Israel requesting the 'kisses of his mouth'.

It would seem that the yichud zun is more profound than the union of kisses. So why the request? We explained that there is a certain way that kisses are superior.

Although kisses are on the level of 'reflection' and not essence, but still this is a reflection of a higer level and it is thus higher than the essence of the lower level.

The Rebbe explained that the bodily union is essential and has a greater level. He says 'greater' not 'higher'. He means it is more essential but not of a higher level.

Yichud chitzoni/external is seen in rav/teacher and student. The teacher gives of his essence, but there is a 'platform' of the union. There is an intermediary level that connects them – the mind and the words.

Yichud pnimi is seen in father and son. There is no intermediary. It is essence to essence.

Yichud zun is a marriage. Two individuals are involved. How does the union occur. In Torah this is a true union, not based on physical desire. What unites them? The shchinah dwells in the home and in their union and it is the shchina that unites them. It represents the essence of elokus/G-dliness and through this is revealed an element of eternity. The reason that sphirot are unified with malchus is because through this they both connect to kesser/crown which is above the whole creative process.

“Joining on a Kiss” p: 62

AyinBase with R' Paltiel Tuesday 24 Kislev 5772  

Page 62 at the lower third from end of the final paragraph of the page (line starts, 'davkah').

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Here the Rebbe is concluding the discourse. Through purification of the animal soul the holiness is drawn down into vessels and into the world.

Making great His name is the drawing down of essence into vessels. And this is the ultimate intent of the entire process of creation. To have Him dwell in this lower world. This is the principle of making great His name.

All this is accomplished by purification of the animal soul and everything that is at its level.

When G-d told Abraham, 'lech, lecha! Go unto yourself!' - you rise up from the animal soul elements and he was promised, 'I will increase your name'.

Before overturning Sdom G-d said, can I conceal this from Avraham.

The medrash says, Abraham is like a son who has been given the rulership over his fathers affairs and he asks for the throne. Or he was given the world and he asked also for the site of the temple for without it, 'You have given me nothing!' and if he had the temple he would have had all.

To get an understanding of this we need to look at the difference between angels and souls.

Souls are the result of physical unity as opposed to the angels' creation by means of a kiss. Souls draw down the essence – the Holiness of Essence – that which is above world and can only be brought down by the souls of Israel.

To understand the difference we look at the verse in song of songs, 'He will kiss me with the kisses of His mouth' – this is the request of Israel, asking for the revelation of the kisses from Above. But what kind of request is this. The souls are superior to kisses! And kisses are only a reflection! And souls are representing essence itself and not a reflection. They are on a much higher level than the matter of kisses.

Why is Israel asking for the level of kisses?

The answer is that kisses are are a higher level that physical. Kisses are in chochmah and binah. And physical unity is on the level of male and female – midot and malchus. So though physical union is essential, kisses have a certain elevation.

Even though in both there are elements of the other, but still the higher unity is represented by kisses and the lower by bodily unity.

Review Notes Tues 12.8.11 (p.61 top)

Below are notes from Yehudah, reviewing a calass from the week before last. 

Tues 12.8.11 (p.61 top)   

We are talking about how the neshama is capable of being mislabesh in the nefesh ha behamis (N”B) and to perfect it and bring it to completion (nisakein). 

First the N”B should recognize the life-element embedded in the gashmious.  Then, he ultimately reaches point that he knows he should really seek atzmus.  That is the effect of the nefesh Elokis (N”E), which experiences G-dliness in such a way that the N’B also reacts to it.  This results from hislabshus.

How can such a supreme inyan as the neshama relate to a physical goof and N’B?  The neshama is a koach ruchni elyon.  It seeks a G-dly reality that is not based on form. 

The neshama cannot accomplish its birur and tikun of the N’B through a hislabshus in a way of hishtalshalus.  In hishtalshalus, each inyan recognizes and relates to the other; otherwise there would be no effect.  A and B must be comparable (b’erech).  Not only is it practical that they be comparable, but this is the only way conceivable of doing it.  

Example #1 of the principle of hishtalshalus:  the ability to move a cup is not in the hand, its in the koach that’s mislabesh in the hand.  But the koach would not be able to move the cup without being dressed in the hand.  Hand is on the same level as the cup; both are gashmi.  They relate to each other on a gashmi level.  The relationship occurs at a point where the life force has concealed and contained itself until it is one inyan – it allows the hand to move.

Example #2: a person contemplates a table, then he makes a schematic, then acquires the materials, however it is put together by hand.  This is a devolvement of a human concept (table).  To actualize it it must descend from rung to rung.  Each level is drawn from the previous.  The schematic is drawn from the concept in the person’s mind.  The amount of materials is determined from the schematic.  To bring it into fruition you must use your hands.  The reason he feels comfortable when he sits down at the finished table is because the table is in conformity with his essence.  It was conceived there.  There is a perfect conformity from top to bottom, because there is this gradual descent. 

A level of the neshama that is b’erech to the goof would not effect a bittel of the N’B.  Just as the koach of movement that is dressed in the hand only causes the hand to do what a hand can do, it doesn’t cause bittel.  The hand doesn’t become wise. 

The effect of the N’E on the N’B to cause bittel is like the effect of the host on the guest’s meal.  The host eats the meal with the guest.  If the host leaves, then the entire reality of the meal disappears.  When the host is there then the value of the food and its taste is buttel. 

“Each Mountain Does Its Thing” p: 62

AyinBase with R' Paltiel Sunday 22 Kislev 5772  

Page 62 at 3rd line from into the final paragraph of the page.

See link (top right) for link to all pages of the text.

The Rebbe goes back to review the verse of Abraham being told to “Go, unto yourself!”

The ultimate goal and point of work/avodah is when it reaches all the way to Atzmus.

And this is by means of prayer/tefilah.

By this the animal soul has a recognition of essence. The prayer is a stairway to heaven – a ladder on the ground that reachees to the heavens.

Essence is the root of the soul. It is not a separate entity.

The daily prayer book is structured in such a way that the animal soul is purified and refined. The first stage, is P'sukei D'zimra where the beginning of liberation of the animal soul is initiated. The animal soul breaks away from the limitations of earth.

By means of the songs and praises, the animal soul begins to move... these early Psalms address the animal soul and how it is attached to the world. First there is the expression of dependency and recognition that the world is being made by G-d. The songs and praises elevates our perception to a new high. Before this the animal soul sees the world as a physical presence. 

It sees grass. The animal wants to eat it. And the grass is not aware. This is how the world presents itself. The animal can next say, 'okay it is natural that grass grows, He makes it in a certain way.' The songs and praises are the next step, where the animal soul realizes that the connection between itself and the grass is not inadvertent. The grass is being provided for it. This changes its perception entirely. 

The 'praises' is not a matter of thanks, it is recognition of something superior. This is a new high. “Not only is there physicality present for me and it is useful, but is is not just physicality – He is holding it all up! You give it to me. Only you can do this! The grass is Your provision for me to eat!” This is expressed in the pzukei d'zimra. 'the mountains and the hills give praise!' How so? They are inanimate! But when one reflects that the hills are not just physical entities but the manifestation of His creation, then they represent His praises.

The animal soul rises above its usual level and is shaken out of its coarseness/chumrius.

Chumrius; gashmius/physicality is the vessel for everything we do in the world. Chumrius is when the emphasis is on the gashmi, not its purpose. 

Chumrius is the experience of the physicality for its own sake. Getting excited about a club sandwich. The prayer tears the animal soul away from chumrius/coarseness/donkey mind.

A donkey and a horse are similar. A horse can run fast and has the nature of activity. The natural tendency of the donkey/chamor is to stand still. The donkey/chamor is alive but is not expressive of life – this is chumrius. The Baal Shem Tov's study hall was full of light. The swanky bar is dark – the clientele doesn't want to be distracted by anything from the chumrius.

Yeshus is like chumrius. Very similar, but yeshus is the basis of the world – the cup says I have to exist and thus it serves. The chumrius is when the yeshus is emphasised.

So it is a great breakthrough that the animal soul is torn away from its chumrius. He pays attention to something more subtle – more refined. Psukei Dzimra is the first step. Then after this in the blessings of saying Shma there is a new stage. 

The animal soul reflects on the bitul of the angels – how they say 'kadosh! Holy!' and since the animal soul is rooted in the refuse of the lower angels this creates a bitul/humility/nullification in the animal soul.  

The first step was the recognition a special element of the earth to break us away from the earthiness. Be have to go beyond this. The recognition of elokus unto itself, as opposed to how it is expressed in the world. The 'kadosh!' and 'baruch!' that the angels say is the focus on G-dliness as it is unto itself...!

First in the movement of prayer there is a focus on how life enables the body and its pleasure and then there is the perception that life/chayut is the main thing. The animal soul says, 'I will turn to the One who provides life and express praises, and then I will say Kadosh! Holy!'

the animal soul looks to the angels. The real mover is not the animal soul on its own. Left to its own devices the animal soul (till fully purified) will sink back to the earth. The excitement of the G-dly soul affects the animal soul. Without input the animal soul reverts back to its base. 

Guests and Host - Poem by Yitzchak Bloom

19 Kislev 5772 Yud Tes 12.15.2011

Fabrengen with R' Paltiel





And here are notes from Chunah:


 

Yud Tes Kislev (The Alter Rebbe’s First Redemption from Prison)Farbrengen with R. Abba Paltiel



Rabbi’s words:
We will sing pada v'shalom (a Chabad song based on psalm 55) with personal appreciation.

Chassidus did not start with the Alter Rebbe, it was revealed from the Baal Shem Tov.  Really pnimius haTorah (inner Torah) started with the Rashbi (R. Shimon bar Yochai), then through various forms over the years, and to the Ari, then the Baal Shem Tov.  It was learned discreetly throughout ages, as a very unique element of our people.  In the Zichronus (Freidiker Rebbe’s (?) writings), regarding Reb Baruch, the Alter Rebbe's father, it is shown how he found his way to pnimius haTorah.  How he was taught very cautiously until Reb Baruch showed he could take on this limud (type of learning).  It is a process of life that is unusual.  'Chassidus' was then revealed by the Besht. He revealed pnimius hatorah in a different way.  Pnimius hatorah is what is contained in a yidishe neshama (Jewish soul). So then the Besht said that what is contained in the nefesh of a simple Yid (Jew) is…, why a simple Yid?  What about a scholar?  Specifically a simple Jew because the wisdom of a scholar hides the real perception.  The light of neshama is concealed behind the scholarship.  Amazing, but true. We can really understand why.  The Besht said that a simple Yid, because his soul's in a greater state of revelation than the scholar, he reaches a higher level of neshama (soul), than a chocham (scholar).  At the same time, he (the Besht) encouraged learning.  But the scholar, to find ultimate truth, he has to speak to the simple Yid. This was the innovation of the Baal Shem and his succesor, the Maggid, continued.

Then the AR (Alter Rebbe) came, innovated and revealed a new element to this whole process:  that every Yid is capable of scholarship.  This was not agreed with early on. At first scholarship was only the property of the scholar.  The AR said, 'no’, ‘everyone can reach it’.  No one needs to ride on the coattails of another. Everyone can stand on their own. Finding it on their own is different, (they may need help to find it) but (once shown) they can understand what is being taught. This is the AR. 

The Alter Rebbe’s Method
The AR made it possible b/c the AR presented the deepest concepts of chassidus in a most-logical formal manner. One can begin from the lowest rung of the ladder and then advance step-by-step.  This is analogous to a piano.  A piano has individual keys with different sounds.   Anyone can make the sounds, which is amazing, (that anyone can make these sounds, these beautiful notes). Anyone can make the sounds, and when you repeat it over and over again, you become sensitive to it, and then eventually you become sensitive to the combination of sounds.  These are the words of the piano. Then chords, these are the sentences.   Little by little you can relate to whole songs.  So the AR broke down pnimius haTorah into little keys!  Learn the keys and see how they correlate to one another, and then climb up the ladder.  The piano will dance, the soul will dance !

The AR presented it to everyone.  (All the Rebbeim were instrumental in bringing it down.)  The Mittle Rebbe (the AR’s son) developed this to an unbelievable degree. Then came the Rebbe Rashab, the FR and our Rebbe.  Everyone has access and can teach it to everyone else.  Our Rebbe had a new commitment to our Jewish community. “Everyone is a teacher!” Says our Rebbe.  This is the real redemption of the Jewish soul, the life of our soul, the chayis hanefesh.  To fully relate to what Chassidus is about.  Not just to know, but to think that when you're learning chassidus, you're on a ladder. Something is holding you up.  Go from strength to strength and move up the ladder…even though you're in the middle of the air…but you want to climb.

The Rebbe Maharash was playing with other boys and the friends challenged each other. This one went half way, the next went a step beyond half way etc. but then (each one) gave up and came back down.  The R Maharash climbed, on his turn, all the way to top and then came down. His father, the Rebbe the Tzemach Tzedek was watching the whole thing. He asked the RM (Rebbe Maharash) when he came back inside “how were you able to climb the entire way, while the other boys weren’t able?” (The TZTZ (Tzemach Tzedek) asked, knowing the answer, for the purpose of the RM giving his response).  “Because I did not look back down.  All the other boys did and got scared etc.”  Why does it take a Rebbe to say this? (at least a Rebbe in the making.  He had a rebbeishe koach (Rebbe-like power)), but everybody knows this principle.  Every boy, before climbing, he resolves “I will not look back” but then, when climbing he can't help himself. One glance, and then he comes back down.  It takes a Rebbe to not look.  But why? 

Two types of support
The ladder's on the ground, something is holding it up (at the top), but it is supported by the ground.  ‘As I climb, I lose sense that I'm connected to ground’.  I have to reestablish the sense, look back and see that ‘yeah, the ground's still there'. (Time: 15:17) So the Rebbe doesn't have to look back to reestablish himself.  (Why?  Because)  ‘Wherever I am, I'm supported, I don't need the ground’. (note: This is a perception of a truth, not wishful thinking.  It was so palpable by the Rebbe Maharash that it was felt tangibly in his emotions. He felt secure even in mid-air, because the support came from G-d)  This is the ladder of tefila (prayer) that we discuss in chassidus.  Sometimes-Rabbi observes this- that we understand something presented to us in chassidus, but we understand it, and get scared...'let me reorient myself to the point of where I was before I got this...”  The AR said ‘don't be scared’.  The ladder is held up, and when you took the very first step, you knew (without telling yourself) that it was held up. Eventually the first step becomes a second step and then a third and then Pada V’shalom- the nefesh habahamis (animal soul) will become the supporter of the nefesh elokis (G-dly soul), rather than a challenger.


L'Chaim
Nigun Pada V'shalom
Reference Time for the video : 22:30