“Eating with a Spoon” p: 4

AyinBase / Ayin Beis with R' Paltiel Monday 18 Tevet 5773 

Page 4

middle from the top of the page – (line starts, 'shebechochmah...') For text, click here.

We are talking about the way light moves through different levels. Light is always pointing to its source and the ultimate truth. So even though we have all these different level, the underlying reality is the kesser – crown – source of the light...

For example, ohr hachessed / the light of kindness if fully coming from its source in kesser, but it is kindness and not severity. The G-dly light is above it, but this is a recognition of the 'kindness' element over the 'severity', and that becomes the keili/vessel element that defines it in contrast to the other sphirot.

For example both the chair and the table are sourced in human elements. But each has its own specificity. The light and the vessel are 2 completely different levels.

“The Origin of Beauty” p: 4

AyinBase / Ayin Beis with R' Paltiel Sunday 17 Tevet 5773

Page 4

8th lines from the top of the page – (line starts, 'vegum...') For text, click here.

We started with questions from Yehudah and Baruch.

We have been saying there are various conduits, as we saw in the metaphor/mashal of the tributaries sourced in a main river...

the kav/line itself is sourced in kesser/crown. Tiferet/beauty is also a direct recipient from kesser, even though it is a midah/emotion, as opposed to chochmah and binah, which are levels of mind.

And tiferet is the resolution of 2 opposite middot – chesed/kindness and gevurah/severity and to resolve this comes the light from kesser and hence tiferet results.

Through chochmah and binah is drawn down the conduit into the 7 midot. This is the 32 pathways of chochmah.

If chochmah draws its light from kesser, why do we say chochmah is the start of the process of the sequential download (seder hishtalshalus)? What is the difference between the download/hamshacha that comes from kesser vs that which comes from chochmah...  

When we talk about these transfers between different levels we are talking about the light, not the vessels. We are not talking about physical entities. A table is not a board on four legs. It is not even defined as convenience. It is a special human quality that translates into a physical item and hence a table results... the board and 4 legs is not what emanates from the chochmah, it is the means to catch what emanates from the human faculty of chochmah (video: 31min 30 seconds).

And when the table is constructed, only the human being relates to it. A cat or any animal never sees the significance of it...

The light for the table originates very high in the human being... He needs a table to be comfortable. The Gemara says, 'the one who eats in the market place resembles a dog...' - even though it may be convenient, it lacks a human quality...

Light and vessels are 2 different worlds...

from crown/kesser into chochmah is not a way of seder hishtalshalus / download – you cannot define kesser into chochmah. So how does it come into chochmah? It is by the means of bitul...

Seder hishtalshalus / download means you took one level and brought it down into a lower level... the lower level is a vessel for the higher levels.

But from crown into chochmah is not something into a vessel. Crown/kesser sees itself in chochmah because it is bitul – nullification of self.

From the crown perspective there cannot be vessels. Crown/kesser is refered to as essence, even though it is not essence, and it is the bottom of the kav... yet very often kesser is refered to as essence. Why? This is because kesser has not keilim/vessels, it is the reality itself. From that perspective it is not even ohr/light. It is just reality! 

We are not talking about the creation of vessels, we are talking about the drawing of light... this is sechel/mind even at the lowest level...

The chochmah/wisdom says, 'I choose the King!' The chochmah has no self interest, and no requirements and no strategy. It is bitul, and the chochmah for this reason gets the King... and nothing specific and his whole reality is changed...!

From binah there is a further seder hishtalshalus / download via 52 gateways that illuminate the 7 emotions...

The emotions have light of the soul (ohr hanefesh).

“Piercing the Contraction” p: 3-4

AyinBase / Ayin Beis with R' Paltiel Friday 15 Tevet 5773 

Page 3

2 lines from the end of the page – (line starts, 'bechol...') For text, click here.

We are saying the kav breaks through the tzimzum. The kav/line is a narrow conduit, but it is connected back to the ein sof. It breaks through the tzimzum/contraction and comes into the world.

The term, 'breaking the tzimzum/contraction' implies what? Tzimzum/contraction means the light element is removed and all that remains is a a trace.

In the world we see things in a limited way. But there is a truth about all things. A line comes from above, pierces the tzimzum/contraction and exposes the light. It breaks all barriers. It comes as light, not a worldly entity.

The essence of the kav/line speaks of G-dliness directly. The reflection of the kav already addresses how the truth will come to the world...

Even in this lowly world, where you just see world, nevertheless there is an element of light/ohr. It provides meaning and correlates it to G-dly truth.

As we say, yes, indeed the sunlight is presented in a worldly form of physical energy and it illuminates a physical world. And also Einstein noted that light also bends with gravity – it has a physical level. Nevertheless, as we said before, there remains an element of ohr/light in this phenomenon. Seeing without coming into contact with something is a spiritual phenomenon.

“The Great River” p:3

AyinBase / Ayin Beis with R' Paltiel ThursdayNight 14 Tevet 5773 

Page 3

9 lines from the end of the page – (line starts, 'tamid...') For text, click here.

The principle of the simple mashal/metaphor, provides an insight into the topic...

Do not be simplistic and construct a plumbing system up above! This is a mashal for the effect of the tzimzum/contraction.

There is a different manner of transfer – by the kav/line – a limitless resource comes in a measured manner. The mashal/metaphor is a river that is endless. More than a great lake, that has a limited amount, the river is limitless...

It flows and spreads. It expresses its limitlessness. Due to this nature and to draw water from it for a specific purpose, there must first be a tzimzum/contraction, to limit that limitless flow, and to serve it in a manageable manner.

The first point of the conduit is that there is no limit to the water, but that it is able to fill the vessels.

In order to facilitate the tzinor/minor conduit there has to be a restraint that precedes it.

There have to be levels of transformation – creating tributaries and smaller conduits for the vessels. If you open a faucet fully, the water will splash and not fill the vessel. The water must come through the narrow flow, in a restrained fashion.

You cannot conjure up a fully restrained flow from the river itself. The river and the restrained flow have nothing in common. And now think of this in a spiritual sense. A master who teaches a student, and needs to reach him with a measured sechel/perspective, but he at first cannot even imagine what the student does not know. The master/rav has to first step away from his wide view and see that there is a process of getting to know the topic.

The water in the river is the infinite constant resource (in our metaphor). But the conduit is different – the water is not its own – it comes from some place, and this gives it already a connection to worlds... this is the first step.

And then once there is the setting of 'there is no light and then it came', then you are able to subdivide down to smaller 'conduits' or 'channels', since the changes are now quantitative not qualitative.

The mishnah says, 'one who is embarassed cannot learn since he will not ask his question and a kabdan cannot teach, since he cannot relate to the question'. So the master/rav has to descend to the level of the student's mind...

The tzimzum left a reshimu/trace and this is what came to be identified by the tzimzum.

In principle it is 'impossible' to take someone elses property. If you perceive the truth that there is a 'First Being' and all creations represent Him, whether they be small or large, then violation of this is not possible! Not that you wouldn't dare, but just that its not possible. So when you are fully aware, like the master/rav is, then you cannot begin to talk about 'don't steal'. To get into 'don't steal' he has to reduce his own light and see the world which is just a trace/reshimu of the true view.

As a result of the tzimzum the infinite is exposed as being able to function in a limited setting. Even while infinite it had the features of finitude, but they were concealed.

As is known, the kav/line pierces through the tzimzum/contraction. It is a re-introduction of the ohr ein sof.

“Simple to The Extreme” p:3

AyinBase / Ayin Beis with R' Paltiel Thursday 14 Tevet 5773 

Page 3

middle of the page – (line starts, 'de ohr ein sof...') For text, click here.

The torah is described as a way... a pathway...

This means functionally that it is the way that infinity (atzmus ohr ein sof) can be brought down into the world.

And why does infinity (atzmus ohr ein sof) need a pathway?!

Infinity (atzmus ohr ein sof) is 'simple to the extreme'. There is nothing in it that can be known. It is above the world of process and cause and effect.

A teacher puts himself into the student's shoes... he reaches the student at his place... and there he imparts information to the student. This is cause and effect – the student is the cause. He presents it to him at his level. This is a real bestowing. The teacher has to possess the sechel/mind of the student.

Above yes, there is a source to everything, but it does not relate to that which is below it. It has the source for all that is below it. Then there is essence, that is removed from all levels.

So if it is above, how do you bring that essence into the world? And that is the goal, to bring essence into the world. And torah is the pathway to achieve this.

In the making of the world there was the concealment of the essence (tzimzum), and then came the kav/line from which emanates the entire world and hishtalshalus (cause and effect).

A line is a series of points. It is not an overwhelming revelation of light... rather it comes as a trickle, as a line.

The Eitz Chaim explains, that the line/kav is like one conduit from the ohr ein sof, (and this is as a metaphor), like a stream from a great river, that provides for the water to be drawn into many vessels. The water can be shared out into different containers. And there is not limit to the amount of water, but they have to be in vessels. If the water came from the main river, it would flood the vessels entirely...

“Above Cause and Effect” p:3

AyinBase / Ayin Beis with R' Paltiel Wednesday 13 Tevet 5773 

Page 3

A quarter into the page – (line starts, 'ku...') For text, click here.

We elaborated the primary question, of how could the sages nullify the mitzvah of shofar, on Shabbat lest on one carries it...

The call of the shofar is 'giving oneself over to G-dliness.

You could ask why do different verses need to be said, why not just blow the shofar? What do the verses add? And on Shabbat we don't blow the shofar, we just say the verses.

To address this we need to preface by saying that the giving of Torah at Sinai came with the sound of the shofar, and the seeing of the sound.

Torah is known as a path/derech/way. It is the way to bring down the infinite light into the world, and the pathways of the world are 'to Him'. They are the ways for Him to come and be present in the world.

What does it mean that He needs a pathway to be in the world? Isn't He everywhere? Well, He is above and simple – not a composite, and beyond cause and effect. We don't have practical examples of someone who is above cause and effect, but the king of a country can give us an indication... who is above that framework...

In fact the human being is an essence. Secularists cannot handle that thought so they deconstruct the human being and say he evolved from a monkey...

“Move of the Animal Soul” p:2-3

AyinBase / Ayin Beis with R' Paltiel Tuesday 12 Tevet 5773 

Page 2

Just below the middle of the page – (line starts, 'dafka...') For text, click here.

We are saying tshuvah/return is from the inner level of the soul specifically. This applies even to the lower level of tshuvah.

In the heart and even in the mind is a level of truth. We seek things due to this, not due to external pressure or circumstances. So even when we talk about 'regret' there has to be a point of positive truth that is motivating the turn.

There is no guarantee that a person will not err again. Yet the tshuvah/return results in the uprooting of a previous level and desire, even if later the previous desire may find its way back into his heart.

Tshuvah/return touches the inner level of his heart. The soul/nefesh is a G-dly spark. So when there is a sense that he is severing his connection to G-dliness, then the soul is pained internally...

how much more so the higher aspect of tshuvah/return which is in the inner level of the heart. (12:40 of video)

The mizvah of tshuvah is rooted in Him as He is unto Himself...

As a result of tshuvah/return all the 'will' and 'good will' that were retracted due to errors and misdeeds are returned. This is because, since the element of Essence is touched, so automatically come along all the expressions and wills that He wants (19:50 min of video).

Due to tshuvah/return the person is even more acceptable than before he ever sinned. Because after tshuvah/return there is a different power behind the will.

The shofar corresponds to the inyan of tshuvah/return. We don't see how the sages could push off the mitzah of shofar lest he would carry the shofar on Shabbat... This was the original question. Along the way we explained the special quality of tshuvah/return.

Since the principle of tshuvah/return is in the heart, so you may say whether you blow the shofar or not, you are not nullifying the tshuvah/return.

Nevertheless, the shofar is an integral part of tshuvah/return.

The most important thing of tshuvah/return is that the nefesh ha bahamit (the animal soul) return to G-dliness, so it is imperative that something of the 'animal' is used, to engage and incorporate the animal soul...! So a ram's horn is used.

And for this reason it is hard to understand why the sages could push off this mitzvah due to concern that it would be carried on Shabbat.

“I Will be There for Them!” p:2

AyinBase / Ayin Beis with R' Paltiel Monday 11 Tevet 5773 

Page 2

Middle of the page – (line starts, 'pnimiut...') For text, click here.

Every day there is a sense of reality, and recognition of Him, but this is in the background. In preparation for doing a mitzvah, it is made more conscious, but not as internal as it is on Rosh Hashanah.

But the mitzvah of tshuvah is from above the level of revelations.

As it says, this mitzvah comes from the level of 'anochi'. This is the level of, 'I, as I am unto myself'.

If not for the fact that it is given from above, we could not create the situation of tshuvah/return.

He gave commands and said, 'if you behave thusly, then I can be with you, but if not then you exclude me from your presence'. Then there is is the thought, 'it is impossible for me to divorce Myself from them, so I will present the avenue of tshuvah/return and any time they want to turn and recognize our special relationship, I will be there for them!'

All the mitzvoth are rooted in 'revelation of His will' – gilui ha ratzon. Tshuvah is an exception. It is based on how He is unto Himself. The will comes from that level.

Tshuvah is from the inner aspect of the soul. It is not to avoid consequences or punishment. Punishment is not revenge – it is a restoration of the soul back to G-dliness. The soul sheds the experiences gained from an unfit source. It connects back to its real Source. So if one asks for no punishment there must be something deeper – the soul feels its distance and says, 'I don't know how I got here, I want to get back home'.

There is an inner movement from the depth of the soul, based on a place that was never touched by any impurity.

This is not about washing away the dirt. Its a level that brings new life from the source.

There is no compelling element. It is all volitional.

“Essence to Essence” p:2

AyinBase / Ayin Beis with R' Paltiel Monday 10 Tevet 5773 

Page 2

Third down the page – (line starts, 'kuli...') For text, click here.

We said that mitzvoth are primarily designed by the revelation of the will... not as it is in the essence. Thus the Commander is basically hidden – He is in the background...

because He is hidden, before we do a mitzvah, we accept Him... but this acceptance of Him during the year is not like that of the acceptance we have of him on Rosh Hashanah. On that day it is a re-establishment of the connection of 'essence to essence'.

During the year the lowest level is accepting Him throughout the day – which is concealed. It is not at the conscious level.

Accepting Him, is accepting the King, not accepting a ruler. Kingship is different from rulership. Kingship/malchus is not a mode of action, it is a mode of reality.

Acceptance in this context, is accepting Him (without any reference to action). And the only reason there are mitzvoth is because there is a King. 

“Without any Signs or Indicators!” p:2

AyinBase / Ayin Beis with R' Paltiel Friday 8 Tevet 5773 

Page 2

bellow middle of the page – (line starts, 'anochi...') For text, click here.

Anochi has no definitions. It is Him Himself.

So the mitzvah of tshuvah/return comes from a different source.

There is a mashal/metaphor from the Baal Shem Tov. It tells of a prince who was sent on a long journey. The prince landed up integrating with lowly people, and losing his regal bearing and character. Eventually he made it back to his farther's palace. The guards would not give him access. And he had no way to give them any sign that he is the prince. But then he screams from the depths of his heart. This was recognized by the king, not by virtue of any message, but just by the sound.

This is like tshuvah/return. It comes from Him Himself, and He doesn't want to lose His people under any circumstances and thus He comes down to a level where He can recognize them and they can recognize Him without any signs or indicators!

'To you my heart says, my inner self is seeking you'. This means from the depths that are beyond relating to the outside... the depths of the entity unto itself...

“The King is Sitting on His Throne” p:2

AyinBase / Ayin Beis with R' Paltiel ThursdayNight 7 Tevet 5773

Page 2

^13th line of the page – (line starts, 'kabalot ol...') For text, click here.

The class opened with Q and A – a review and clarification with Baruch and Rabbi.

We sense a reality beyond natural reality. We stand upright. We realize the world is based on something beyond the natural process.

We are talking about something beyond a 'natural' grasp. Essence is beyond world.

There is the Essence. He is the one who Commands the mitzvah.

What is this essential will? It is the will that is representative of this Essence. This ratzon is on par with the Essence. Everything wants to be what it is... (this is very different from wanting to survive). He senses the richness of what he is and this is what he wants. This goes together with the essence.

And then there is the download and revelation of this. This is how the essence expressed itself to the outside...

Take the example of wanting a 'neat' home. This is not the human being, but it is the revelation/download/hamshacha of the human being and his ratzon... 'Neatness' is not just a practical statement – it is a representation of the human being...

So too mitzvoth are the revelation of Him...

And hence they can be traced back to the Essence.

So that is why the mitzvoth have to be preceded by acknowledgement of Him (kabalot ol malchut shamayim) so the focus will be on Him and His will rather than any secondary benefits.

Now we can also look at levels of acknowledgement of Him (kabalot ol malchut shamayim). That of Rosh Hashannah is special. That of the rest of the year, compells you to do the will of the King – it has a functional element. That of Rosh Hashanna is unto itself. 

Think of the host and the guest. Their relationship is expressed through the meal. But if the host leaves everything is lost... This expression via the meal is acknowledgement of Him (kabalot ol malchut shamayim) throughout the year. That of Rosh Hashannah is 'no meal', just His presence alone!

Tshuvah/return is akin to the acknowledgement of Him (kabalot ol malchut shamayim) on Rosh Hashanah.

That's why the Rebbe says the main occupation of Rosh Hashanah is the saying Tehilim/Psalms. This is simple acknowledgement without, 'what it means to me'.

At 13^th line of the page - 40^th minute of the video – pnimiut nafsho mamash – the actual inner element of his soul is activated by the recognition of Him. This is relating to something you don't know. There is no processing through faculties, no matter how fine and refined those faculties are...

This is like the Zohar says, 'the arousal of the heart can grasp Him'.

On the practical level the mind rules over the heart. But on an essential the mind 'gets it' from the heart...

Prayer is called, service of the heart. The French word for heart comes from the Hebrew word for 'essence'.

The moment of tshuvah/return is relating to the King not by faculties. It is total oneness with Him. All there is, is the King. No personal presence.

Why is there the mitzvah of tshuvah/return? Every mitzvah represents a certain aspect of the G-dly truth... as do all the elements of reality in the world... this is the revelation of His will...

On the other hand the mitzah of tshuvah doesn't say anything... in what way does it reflect the Higher Will? It comes from above the concept of revelation. As the verse says, 'this mitzvah (of tshuvah/return) that I (anochi) am commanding you today...' And this I (anochi) is Him unto Himself... Anochi mi she Anochi!

“Essence Revealed and Expressed” p:2

AyinBase / Ayin Beis with R' Paltiel Thursday 7 Tevet 5773 

Page 2

^5th line of the page – (line starts, 'kabalot ol...') For text, click here.

All mitzvoth relate to the Commander of the mitzvoth.

So why is tshuvah/return different? Because in the other mitzvoth He is 'in the background' and that is why there is the necessity before the mitzvah to relate to Him, to accept Him and not just his will...

and what does the mitzvah represent? His will. He Himself is 'in the background', and though you accept Him it is still about His will.

At the giving of the Torah, it was said, 'respect My mitzvot – they are My emissaries'. So the mitzvoth come at the level of the revelation of His will. Not at the level of inherent will/ratzon. This inherent level is essence itself.

Because there is a meaning to everything, all things want to be what they are. The ratzon/will is the wanting to be what it is... not the meaning of stark survival, but rather the holy spark and meaning...

The mitzah is a light, that is cleaving to the Source... which is Essential. But yet the mitzvah is an emissary and not Him Himself. It is essence as it is revealed and expressed.

So doing a mitzvah is getting sustenance at his level. It is like a meal that comes from the Host.

And His presence is contained in the kabbalot ol (acknowledgement) element of the mitzvah, not in the mitzvah per se.

Every mitzvah should have 2 distinct intents – the specificity of the mitzvah, and then the overall intent of acknowledgement of Him.

And the acknowledgement at the time of Rosh Hashannah if beyond that of the rest of the year... 

The acknowledgement at the time of Rosh Hashannah is of the inner dimensions of the soul and is the same as tshuvah/return...

The inner soul, only knows Him, it doesn't know itself. And this is Rosh Hashanah – there is the actual presence of the King.

The mind has the ability to search. To investigate and evaluate... it can perceive a truth even though it is separate. The heart cannot relate to that level of reality – it responds only to that which actually touches it...

“A thought cannot grasp You” says the verse, “but He is grasped by arousal of the heart” says the Zoahr.

The heart says, “You're here!? So I am with You” - this is the meaning of the inner aspect of the soul. 

“The Way for Us to Hear It” p:2

AyinBase / Ayin Beis with R' Paltiel Wednesday 6 Tevet 5773

Page 2

^First line of the page – (line starts, 'hu...') For text, click here.

We first need to get a sense of ratzon/will. There different levels of will... It seems to be an inherent reality unified with Essence – not an 'add-on' for essence.

It is daring to identify will within essence... but we can say the primary element of ratzon/will... We say, 'everything wants to persist.... kol davar rotzeh bekiumo...' How does a tree, cat or rock have a will to exist?

'Will' has no causes or ingredients.

In the human being this is, 'he wants to be whatever he is'. He relates to every part of himself and wouldn't want it to be any other way... We say when Moshiach comes, each will unload their burden and look for an exchange, but they will choose their own...

This is not about the will to survive. He wants because he identifies with it. It is a G-dly element. There's a reality to it beyond the individual's understanding. It covers every detail. This is want/ratzon. He wants what he is.

We live in a world of saying, 'choose who you want to be and have surgery'! This is out of wack. You will never find yourself. You will find yourself in the eyes of others. You won't recognize yourself ever going this way.

We say He wants Himself just the way he is. He chose to reveal his wanting to be Himself – this is revealing Himself. Reflected in light and creation.

The human being is a reflection of His truth. The human being has ownership.

Why is tshuvah/return superior to all the mitzvoth? Mitzvoth are an expression of His will.

Let's say you steal. Nothing on the physical level was destroyed. But you violate His will. You are saying, the world is happenstance... and I can take what I want...

His will is hidden in the mitzvoth and thus you can think, 'hey, I can take his property and nothing will happen.'

so thus in doing the mitzvoth it is not enough to do them. They have to be preceded by submission to His rulership. We first accept His rulership and then accept his decrees.

Acceptance comes first. And the mitzvah is revelation of His will.

“My Expressed Presence” p:2 AyinBase / Ayin Beis with R' Paltiel Tuesday 5 Tevet 5773

Page 2

^First line of the page – (line starts, 'hu...') For text, click here.

We are looking at the inherent superiority of tshuvah/return/repentance over other mitzvoth.

The significance of mizvoth is that He commands them – He is their significance and from His pespective they are all the same.

The mitzvah represents His will – the revelation of His will. By His mitzvoth He is present in the world. For Him Himself it makes no difference.

He is above being affected.

To incorporate Him into the mitzvoth we proceed doing them with 'taking upon ourselves the yoke of Heaven' (kiblu alay hem ol malchut shamayim).

This is the same as it says at Matan Torah, 'respect the mitzvoth since they are My emissaries'. They are My expressed presence, and not Me, Myself. And a man's emissary is like himself.

But still it is an 'emissary' form...

Light; it is from a will in Essence to represent Himself in light... thus the light represents Him.

Mitzvoth are likewise rooted in Essence.

“What are You Doing in the World” p:1-2/א

AyinBase / Ayin Beis with R' Paltiel Monday 4 Tevet 5773 

Page 1

^6th line from end of the page – (line starts, 'hu...') For text, click here.

We said that source of life, is in essence, and this is reached by means of tshuvah from the depths of the heart.

On the revealed level, sechel/mind guides the heart. But in mind, even in chochmah/wisdom there is a sense of a presence. A principle of sechel is that you sense, 'how you got it' – 'learned it'. Even in chochmah this is true, the experience of, 'not having and having' in contrast to ratzon which is 'ever present'.

In the heart, there are emotions guided by mind, but then there are the depths of the heart, that are the essence of the soul. It has no process. It does not come to be. It always is. It precedes ratzon.

In our experience we don't know the significance of ratzon/will. In our thinking 'will' and 'want' has a cause. We say, 'I want this, because I lack it'. But the real meaning of ratzon is very different from what we experience in 'I want'. The english word 'want' also means 'lacking'. But the real meaning of 'ratzon' does not have this element of 'lacking'.

“Bring Back All the Colors to My Dreams” p:1/א

AyinBase / Ayin Beis with R' Paltiel Sunday 3 Tevet 5773 Eighth  day of Channukah

Page 1

1^st line top of the page – (line starts, 'yom tov...') For text, see picture below.

We started the discourse from the beginning again. The Rebbe opens with the situation where Rosh Hashanna falls on Shabbat.

Shofar has to do with tshuvah/return, which is above sin.

What is the principle of depth? We know that we can dig deeper and get to water. Sometimes you have to dig deeper. What is the function of water in the depths of the ground? There is a Source of Life and then there is the manifestation of this.

Water near the surface, serves as a well. It is brought to the surface and used there. But what is the point of water deeper in the earth. The significance is that the earth itself has water. The earth has a spiritual faculty to provide for life – cause plants to grow. It has a vessel and is expressed in the earth itself. It appears to be alive – it has heat and water! 

This is the physical manifestation of the spiritual power that the Creator has imbued it with.

The Baal Shem Tov says that the wonders put into the earth will never be all discovered or exhausted...

So the meaning of depth vs surface; we have chochmah/wisdom that comes as a spark and binah/understanding that comes in a well defined manner. The source of chochmah/wisdom is not mind at all. It is the creation point of mind. Binah draws from this. So depth applies to something that has an essential reality.

The earth corresponds to malchus/royalty and it produces indefinitely.

Depth is going beyond where something exists, going beyond where something is present. Going to where something is true, not present.

Tshuvah/return; all will comes from depth. In essence there is nothing, but He wanted to represent Himself in light. Tshuvah reaches even deeper than the usual depth of mitzvoth. 

It reflects the source of the will – it represents the Master of the will (Baal Haratzon).

There are 2 levels – Source of life; and with You is the source of life. The truth of mitzvoth is the Commander. Think of being a guest at someone's house. The host is present. He doesn't say 'here, eat, I have to go...'

If there was no dinner, something would be lacking.

Each contributes, the host and the dinner.

This is like the tangible and the intangible.

You can look at your hand. You don't see the life it contains. It is invisible. But it is the life that makes the hand a hand! Without the life it would just be a piece of flesh.

There are 2 levels of life in the hand. One: it will not rot; second: the faculty of movement. 

Compare a human hand and that of a robot. What is the difference? The real hand is connected to its source. It is connected to the essence of the soul, the essential reality. On a practical level he does a specific action. The will is a manifestation that he is for real.

That level is the depth beyond the depth. It does not belong to the individual. You cannot explain in worldly terms what is ownership or what is a name. It is there since it is a G-dly presence.