“Simple Sound” p: 69

AyinBase with R' Paltiel Friday 7 Nissan 5772  

Page 69 – 7 lines from the top line of the page (line starts, 'pnimit....') For text, see link top right of the blog. Or for text right click here.

On Rosh Hashanah we say, 'he'll choose our inheritance for us'.

He is beyond his own pleasure. It is the King Himself. Holy unto himself.

This is why we request, 'choose us!' and 'choose for us!' because this is coming from a level that is even remote from the source of our souls. This choice draw down by means of blowing the shofar, since it represents accepting the ruleship of the King at the deepest level. Shofar is a simple sound without messages. It is the desire of the soul at the most pristine level.  

In truth the faculty of receiving His rulership is because they are rooted in Essence. It is a pure desire without resulting experience. It is a receiving and calling without the function of any faculty. It is a statement of the soul itself.

What enables this is the fact that the souls are rooted in Essence, so it is not really a movement from one place to another.

Human beings are different. What is the distinction. Everything else was created to be within the natural worldly context – it is separate from its source and has its own experiences. The Jew is always united with his Creator. He is rooted in the essence with a union that cannot be severed.

So it comes out that the principle of choice above is that Israel and Torah are united wth Him. And this is why even in the time of exile, the choice still remains. They will be mixed in with other nations, yet still it will be seen that they are joined to him. Because they were already chosen within Essence, to be unified with him, therefore even below, where the connection is hidden, the connection remains. The choice is not a factor of their qualities.

This is the meaning of, 'You were a dwelling place for us'. A dwelling is something which defines the essence of presence. You are this fundamental base. Even here below, in a time of exile, You are our dwelling and covering/refuge.

   

“The Choice is Formulated from Within” p: 69

AyinBase with R' Paltiel ThursdayNight 6 Nissan 5772  

Page 69 – 5 lines from the top line of the page (line starts, 'hi...') For text, see link top right of the blog. Or for text right click here.

Two aspects of choice/bechirah. One is the concept and the other is the significance. We're struggling and we'll be rewarded with a realization. We will identify the realization from this discussion. The 2 aspects are interrelated.

The concept/haskalah: choice/behirah seems common, but when we look closely it is elusive and contradictory.

The choice is not to fill a gap. That is not real choice. The bechirah/choice is thus only and no other way. Otherwise it is not choice. So our perception that we choose something to fill a gap is incorrect. If we choose to fill a lacking than anything would do so long as it fills the gap. It would not be a case of, 'it is impossible to exchange then for another nation'!

It is thus and no other way. And this means not a choice for the sake of filling a need. It is choice/bechira that does not relate to fulfilling a need. The concept of bechirah/choice does not exist on a worldly level. In the world anything you choose has a 'need element' behind it. It has the inescapable element of cause and effect. In the world there is no such thing as wanting something, purely for its own sake, and this means the element of choice/bechira does not exist in the world.  

We think into a different context. The situation of Atzmus/Essence. Essence is not compelled by anything. It is not grasped by anything. It has no concept of 'filling a gap'. The choice is formulated from within.

This means there will only be one choice. Essence has no external causes and needs. So if Essence chooses it has to be exclusive. The cause for the choice is one thing and unchanging.

The choice is one.

Take our own realm. We have a table in the house. We eat a meal there. It serves other functions. Depending on the context. It has many purposes. This is selecting the table for your house. It is not the real principle of choice.

The Rebbe says, 'He chooses, what is his inner and essential will and pleasure. He wants what he is. And the cause of the choice is that they are His inner pleasure and will'. This is to say there is no other reason for choosing. He doesn't want anything.

'I'm trying to get in touch with myself' means, 'I am fed-up with being a liar'!

He chooses us and we choose Him. We have an essential quality and choose Him.

We are understanding something that is not understandable. And there is something to be gained.  

On Purim night I asked the boys, 'what would be if the world would be destroyed?' and they said, 'well if none are hurt, then it wouldn't be a problem'. And it is a valid point of view – from a worldly perspective there is nothing there... But take it one step further and you reverse the perception. The question is not viable. The question is valid if you look at the world as self substantiating. But the world exists only on His G-dly input. If we recognize the world for what it truly is, then this question could not possibly arise. Only superficiality of the world can be destroyed – scientists confirm that matter cannot be destroyed, only its form altered.  

Coming back to our p0int, this means there is an essential truth in the world. Not something owned by the world, but something that He provides.

Take the metaphor of being a guest and sitting at the table of the host. Just like the meal is worthless without the presence of the host, so too it is His presence in the world that makes it real.

The reality of the world is not what we see, but what is presented to us.

The sun is like the burning bush – it burns and is not consumed. It is His presence that allows for this. You see not the sun, but His presence.

Our sun is not based on the physical entity. Our sun is not like other stars. We don't perceive any change in the sun – the point is that there is an essential reality in the world.

And our point is how does the world get such a reality. The reality comes form him choosing himself. He's not just maintaining the world, that would be a miracle, it is deeper than that. Why does he maintain the world? Because he is choosing himself.

In the beginning Adam was given a light that enabled him 'to see from one end of the world to the other'. Even if you have the stongest light today you cannot see too far, objects deflect light and you cannot see through or beyond objects. So how did he see around the world?! Light and sight have a special quality. What is special? In every other sense you need direct contact to know its there, and thus you knowledge is functional – based on the objects effect on you. In darkness you don't know the reality of things, just how they affect you.

Sight provides a sense of reality. Knowing not because it affects you, but because it is really there. This is based on your inner sense of the G-dly reality. This is why sight and chochmah/wisdom correlate.

This is real light – the light that reveals the G-dly presence in the world – nothing can obstruct it – you see the G-dliness in everything. G-d stored this light away and presented us with a sun that gives us a 'natural' light. However even though it is now 'in a physical context', there is still a miraculous element – we don't see the sun burning up... we see infinity in a qualified way.

We are saying there is an essential reality in the world. This is not a worldly reality. This is a G-dly reality – camouflaged.

“Rock Steady” p: 69

AyinBase with R' Paltiel Thursday 6 Nissan 5772 

Page 69 – 5 lines from the top line of the page (line starts, 'hi...') For text, see link top right of the blog. Or for text right click here.

We are looking at the topic of 'choice' and how it is above.

There is a compelling element since it says, 'it is impossible to exchange them for another nation' and thus it is the only way it can be. And at the same time we are saying He is not muchrach/compelled in the choice.

This presents a subtle paradox.

He is not grasped and compelled by the topic. It is not predefined before His choice. In Essence, the principle of being 'grasped/nitfas' is not applicable.

Atzmus/essence is true in and of itself, not due to any ingredients or services. And within that Self it is not the metziut/existence of the self. Thus only Essence is really able to have bechirah/choice. Now what is the basis for the choice if He is not 'grasped' by anything? The only way we can define it is to say, 'atzmius/Essence is choosing itself'! Itself could be the way it is concealed within Itself or the way it is everywhere. And He chooses to be everywhere rather than just in Himself. And Israel and Torah are Him everywhere. Choosing to be everywhere and choosing the Jews is the same thing. The Jewish people is Him everywhere.

Choice means He is not compelled, but when there is going to be a choice it is going to be only one way.

According to this, choice is the He chooses and wants, what is His inner pleasure and will. He wants Himself, because this is His inner will.

  

“Horse, Cat and Man” p: 69

AyinBase with R' Paltiel Wednesday 5 Nissan 5772  

Page 69 – at the top line of the page (line starts, 'acheret...') For text, see link top right of the blog. Or for text right click here.

There can be no exchange of Israel with another nation. This is not due to the souls of Israel, but due to the Essence itself. Thus the souls of Israel are rooted there too. So what is the meaning of choice? They are just present there too? The answer is that He is not compelled to make the choice. If He's going to choose, He'll choose Israel. But He doesn't have to choose.

In real truth also the element of essential pleasure is not yet etzem mamash / actual essence. And thus just as Essence is not compelled, but chooses, so too the level of essential pleasure/tynug atzmi also has choice. This is a paradox.

Being compelled is like being grasped/tfisah. One is grasped 'by this thing'. He cannot get free of it. This is called behechrach/compelled. There is no separate step of choice.

If He is not bound by it, what determines that His choice will be 'thus' and not another way. And if there are options this is 'selection' not choice.

The human being has intelligence, but without Torah he would have to learn modesty from the cat. This is because his intellect is not bound up with matters of the earth and world. His intellect is too high to translate to a physical level. When he sees the cat he sees the translation of an innner sechel/wisdom into behavior in the world. This is why when a human trait like modesty is exposed to him then he sees in it a much deeper value. For the cat it is just a mode of behavior. For the human being it has intention and greater meaning.

A human being is focussed on mind. He covers the rest – this is modesty. The head is the center. If he exposes other parts this is a statement that it has equal value. For the horse the head and the legs are on the same level. The human has legs too, but they are to fulfill the purpose, not because they have any say in the matter.

He is not compelled by the intellect, but when he focuses on this matter, there is the path of modesty, there is no other way.

“You Stay Connected” p: 68

AyinBase with R' Paltiel Tuesday 4 Nissan 5772 

Page 68 – at about 3 lines from the end of the page (line starts, 'bebno...') For text, see link top right of the blog. Or for text right click here.

we are saying, what is the principle of choice/bechirah? It represents the essence itself. You are chosing something and it has connection with the essence. The choice is for that which is representative of the essence. Torah and Israel represent tynug ha-atzmi / essential pleasure. They stay connected. Wherever they are they will represent and elicit that element.

Like we said, the human being was created differently from everything else in the world. Everything else is defined by its place in the world. The human was made to be in the world, but his essence remains connected to his Maker. He has a different vision.

This being the case, that they have an essential connection, so why do they need to be chosen? They seem to be automatically there... The element of choice is due to the fact that Essence itself / atzmus ein sof is not even bound up with the tynug ha-atzmi / essential pleasure. He is totally remote from tynug also. So the choice could be anything! Pleasure is not compelling there. So thus there is a choice at this level and He chose Israel.

Although in truth also within the interior of essence (as opposed to oneg) the souls of Israel are rooted. This is not something that can be explained. This is the truth. How can anything be rooted in essence itself.

And if it is impossible to exchange Israel for another nation, where does the element of bechirah/choice come in? And you could say he didn't have to choose any nation. He's not compelled to make a choice. And why does Israel stay connected to Him? There's nothing compelling.

There was a fire when the Magid was a boy. In those days it would burn the house to the ground. The next day he saw his mother looking for something and crying. He asked her what she was looking for. 'we had a book of our lineage going back to the beginning and now it is is lost...'

'Don't worry Mommy, we'll start the lineage from me!' was his reply.

 

“He is of His Essence” p: 68

'Field'  - by Joel Andersson

“He is of His Essence” p: 68 AyinBase with R' Paltiel Monday 3  Nissan 5772 

Page 68 – at about 6 lines from the end of the page (line starts, 'ha-atzmi...') For text, see link top right of the blog. Or for text right click here.

We have been looking into the principle of bechira/choice. This is located in the essence/atzmus. The essential choice is invested in Torah and Israel. Torah and Israel are 'knotted' (joined/united) with His secret and personal level.

This is like (as in the mashal/metaphor used yesterday) the very self 'deciding' – it is not based on features or logic or faculties.

The souls of Israel are of the quality of essential pleasure (tynug ha-atzmi) and hence He chose them. Man represents the Creator in the world. The soul is in the body and participates in the life of the body, yet it is not part of the world. It is sourced above.

This is like the father's desire being exclusively for his son, since he is of his essence. The son becomes separate and independent, yet in essence there is the essential desire and connection.

There is the incident of King David having to escape from his rebellious son Avshalom. It was tragic. He had an army. For his security King David had to go hide and at the same time he said to his general, 'make sure Avshalom is not hurt'. Avshalom had long hair and he was on his horse. He was suspended by his hair and stuck to a tree. A soldier shot him while hanging. When King David found out, he walked the streets crying and screaming for his son. And this was for his son that had rebelled against his kingdom (which is more important than his life)! The son may be separate and rebellious, but internally they are still tied up together. He is of his essence.

Father and son have similarities, but then there is another aspect. Identical twins have similar qualities, and great affinity, but don't have the essential connection as do father and son. That the father begets a son, is essential in the father.

Torah and Israel are of tynug atzmi/essential pleasure of their Father.

What is the bechirah/choice element in the relationship? A choice means, 'it could be one way or it could be another way' but we just said it is an essential/'must be' connection.

Eternal Fire

Channukat Habayit - Ahron Ganin - Base Nissan - Yom Hilulah of the Rebbe Rashab 

“Your Soul is not a Mistake; Something is Happening...” p: 68

AyinBase with R' Paltiel Sunday 2 Nissan 5772  

Page 68 – at about 9 lines from the end of the page (line starts, 'bechinat pnimiut...') For text, see link top right of the blog. Or for text right click here.

Bechirah/choice is not according to sechel/mind. With sechel/mind we can identify it, but not fully understand it.

It takes place in the essence/atzmus itself. And already that is a contradiction – something 'takes place' in essence?! So bechirah/choice is not 'a place taking activity'. Yet something is happening...

even though thinking is inner and pure, yet it too has a structure and 'takes space, takes place'. We say 'there's room to say...' This means there's reality to it, but it doesn't take up room.

So when we say the choice takes place, we don't mean space, we mean an expression of the etzem. 

He chose that His essence is revealed through Torah and Israel.

A man chooses a house and says, 'this is where I'm going to live'. And this becomes his home and defines him. His essence is expressed there. The house is not just functional. This defines his real place in the world. A king is the only presence in the world that will not curtail his pursuit due to lack of resources. He doesn't choose this house over that house due to lack of resources. His choice is of great significance. It captures what he is. It correctly reflects him and he relates to it fully. 

Bechirah/choice is a true expression of him. He feels perfectly at home because it is him.

Now if he can relate to this house and only this house, how is this choice...? It seems like he is being compelled. It is a choice, yet is is something that fits him perfectly. A man is not a man till he has a home. It is his choice that makes a man. He realizes he is an adam/man is only after he has the house. On a much higher level than logic and rationale the choice is made... the choice is the jump... there's nothing there... he can't relate to it...

Here's a truth that is beyond reason: the choice regarding the house, 'it is a matter of choice is to make the purchase', he doesn't need to get into the project. It is a choice that comes from the essence of the human being. What is a human being? Did he make himself or did G-d make him? G-d made everything – humans and animals. But there is a fundamental difference. The animal was made to be what it is – what you see is what it is. The human was also made by Him, but he was made to be a human being – he was made complete, but what is the reality of man? 'not what he is unto himself, but his knowledge of Him. His  presence in the man is what he is. The man is not a worldly entity. The scientists understands the world from a worldly context and says correctly that the man is an anomaly. He cannot and does not exist within the worldly mold. The world is not real to the sechel without the Creator. 

Man as he is within the worldly context is not real. He needs to have a home and a G-dly presence. This is why he has this principle. Howard Hughes had no home. He lived in luxury. But in real terms he did not live one day. Why? 'cos his life was based on worldly phenomena. All function. Hotels and restaurants.

The discussion of the house is a metaphor/mashal for G-d's choice of Isreal. 

The world does not represent essence. There is nothing real in the world. Nothing real in and of itself. The principle of essence/etzem is known only because we are not independent of Him. From a worldly perspective there is nothing positive, just avoidance of negative experience...

so when we say bechira/choice – this is present only in the human being. The human being is not limited to the world. The way he stands indicates this truth...

“Born Before Conception” p: 68

“Born Before Conception” p: 68 AyinBase with R' Paltiel Friday 29 Adar II 5772 

Page 68 – at about the last quarter of the page (line starts, 'tynug ha-atzmi...') For text, see link top right of the blog. Or for text right click here.

Essence is super-worldly. There is nothing in the world that is essential. Scientists had thought the atom was essential, but discovered this was not the case. The soul/neshamah allows us to relate to something G-dly.

Chochmah knows that it is looking at the essence and is not 'part and parcel' of it. The tight-rope walker does not rely on the rope. His focus on the target is what keeps him steady. How does the target help him? That's the experience of sight/chochmah – they relate to the reality itself – it is as if you are there. In a real sense we do this every day. We stand on 2 feet. If we relied on the earth we would rest on 4!

Torah is rooted in cochmah, tynug, ratzon and above. Torah describes a reality and relates you to it.

The letters are deeper than oneg/pleasure. They are a statement that reality exists. Oneg is an experience. The experience of the actual reality. The sense of the reality is the etzem itself is in the principle of 'osiot/letters or 'name'.

Chochmah views oneg.

'You are a dwelling for us'. The dwelling for our soul/nefesh – is You!

The soul dwells in the etzem hatynug hapashut – the simple essential pleasure. A home denotes a certain type of reality cannot be described in any functional manner. This is simple – the plain reality without form.

“Going Further...” p: 68

AyinBase with R' Paltiel Thursday 28 Adar II 5772  

Page 68 – at about close to half into the page (line starts, 'ha-atzmi de-atzmi...') For text, see link top right of the blog. Or for text right click here.

The high pleasure/oneg, that is boundless, is the source of Torah. This is the meaning of Torah is bound with Him as it says in the Zohar.

'Going further...' and 'spreading out...' is a quality of the essence – this is because it doesn't have to go there, it is everywhere...

Essence does not 'experience' anything. So what is the meaning of tynug/pleasure at that level? The animal works out how to crack a nut. It has 'smarts' that focus on a subject. The reality in this 'sechel' is the nut and its shell. The physical element that it is dealing with gives it reality. Real sechel/mind doesn't work up from a physical subject, it creates reality. It identifies a reality that is know only to itself.

The real oneg/pleasure is totally independent of world.

But ossiot/letters relate to a higher reality – something has a name because, 'it is what it is' and this reflects a G-dly quality.

This is the basis of the human stance. 'what are you holding onto?' 'Nothing, there is reality and I am standing!'

“The Tree's Desire” p: 68

AyinBase with R' Paltiel WednesdayNight 27 Adar II 5772 

Page 68 – at about close to half into the page (line starts, 'hakduma...') For text, see link top right of the blog. Or for text right click here.

There is a subtle point to address. Essence cannot be understood. There is chochmah/wisdom that is included in essence. On the one hand essence is perfect unity. On the other hand we say there is chochmah/wisdom there. It is not an ingredient contained there! We're saying in the pristine essence/atazmus there is everything including the wisdom/chochmah.

Chochmah is refined and humble. It recognizes essence. But why would there be something looking at essence. Why does He need to know Himself?  

Essence/atzmus is the absolute reality, that is not limited to being only unto itself. Chochmah is the first enabler for everything else.

Chassidus says, 'everything wants the continuation of its existence' – this is a universal truth. It exists at all levels of existence and life. What is the impetus behind the tree's rejuvenation in Spring?

There's not rationale to it. It is a desire/ratzon. This is true in everything.  

In the world you have the false idea of evolution. It says that everything develops as a response to a threat. It says things don't have their own inner initiative and life. We differ. We say it has an internal spirit to be what it is. This is beyond protecting itself against its enemies.

In Essence there is an inexhaustible spirit. Everything is there.

Knowing oneself is a statement that, 'I am knowable' - 'I can come to expression'. Chochmah is the meaning that there is an external view of things, which provides for external expression.

Principle means, 'truth in and of itself'. How do we come to such a thing in the world which is all about 'cause and effect'. It is here because through chochmah there is truth in the world.

Adam Harishon in the garden had no clothes on, but that didn't disturb his serving Hashem at all. 

The origin of Torah is higher than chochmah – it is from tynug/pleasure. An essential plaything! Torah is internal and pnimi – it does not change. In halacha it says, “you think there is an obstacle to the ruling?! let the ruling pierce the mountain”.

  

“Not Map and Territory” p: 68

AyinBase with R' Paltiel Wednesday 27 Adar II 5772 

Page 68 – at about a qurater into the page (line starts, 'ukenoda...') For text, see link top right of the blog. Or for text right click here.

We are looking at how the souls of Israel are rooted in the essence.

The Zohar says there are 3 interlocking knots – Israel, Torah and G-d. And in each level there is a revealed and a concealed level. The inner level is beyond all reach. It is fully hidden. 'Thought cannot grasp it at all' – not even the primal thought which is the starting point of the creation process.

Thought denotes something that is recognized and known. And there are different levels in thought. An inner thought is very fine. It has an inner origin, not an external origin.

The true principle of concealed/self contained, is that it is not just protected from external view, but rather that 'it is not known unto itself'.

Essence is not limited to itself – it is 'in essence true' and there is nothing that is not there.

The Torah as we have it appears to relate to our world. You may see it as a response to the world, 'since there is a world with many possibilities you need a Torah to clarify the world...' Like a map, based on a landscape. The absolute truth is different. The Torah is not describing the world. It is describing the source of the world. It describes where the world comes from. The world follows the pathways of Torah automatically since it is made by the Torah. By knowing Himself He knows the Torah. This is what the Torah truly represents.

We learn things in Torah, and it appears that we are teaching ourselves how to understand certain things. The truth is that sechel of the human being is not an add-on. Real sechel is the one that reflects most clearly the soul. It flows from within. We know the answer from within – an inner recognition.

The inner knowledge where Torah is rooted is derived and initiated from within Him. Torah and the people Israel are a G-dly reality.  

“Everything Must Be” p: 68

AyinBase with R' Paltiel Tuesday 26 Adar II 5772 

Page 68 – at the third line of the page (line starts, 'ku...') For text, see link top right of the blog. Or for text right click here.

He chose His people in a way of making them distinct. They were mixed into Egypt and He picked them out. Everything he did there was representative of His essence. This people is associated with His essence and no other. Total union and submerging into Him is a unique Jewish property.

His choice originates in the primal purity that preceded the creation...  

Just as His truth is a 'must be' so too is the truth that is contained in every element of the world on the level of 'must be'.

Things fall to they ground. Physically we say it is due to gravity. The ground pulls it – there is no such thing of up and down. But we say the reason it falls is because it goes downwards. The spirit of animal descends. The spirit of man rises up – intelligence. And this is so true it reflects in the physical world. The physically element is a camouflage for the real G-dly truth. Actually all is rooted in atzmus/essence. At at this level He chose His people.

At the Zohar says – there are 3 knots connecting – Israel, G-d and Torah. And in each of these there are the revealed and concealed elements. There's a level where, 'no thought grasps it at all' – not even the primal thought.