“I Want You to Know” p: 163

AyinBase with R' Paltiel ThursdayNight 10 Sivan 5772 

Page 163 – at mid point of top paragraph (line starts, 'nitgaleh...') For text, see link top right of the blog. Or for text right click here.

Helem/concealment is a term relevant when there is the possibility (however remote) of revelation.

We can understand something of ohr/light by looking at the metaphor of teacher and student. One who sees his teacher's face, and how much more so if his teacher is addressing him, learns more deeply. It is like light that has a profound affect on the student even if he does not fully understand the content.

All revelation emanates from the helem/concealed level.

But the essence is above the entire arena of 'revealed and concealed'.  

“He” that we had in the verse, “He and His Name alone” has to do with helem/concealment, but not essence.

Ohr/light has 2 elements. One is that it is unified with the essence. And the second thing is that it talks to the recipient and says, 'this is what the essence is'. There is an element of light that is beyond the perception of the recipient. Yet it is still called ohr/light and the term helem/concealment is applicable there.

Then there is essence. This is truth itself. It is not at all involved with 'affecting' anything. This is like the host at a meal. He is very important. But for him to be significant, he has to be present. He is making his presence known, saying, 'I am here with you'. There are no qualities. Just, 'I am here'.

This declared presence provides a sense of reality, beyond just the presence.

With the giving of Torah, we have His declaration of being here with us – our Host. 'I am your G-d' . Before the giving of Torah there was just His presence, without the declaration. Heaven and earth were separated. After giving of Torah, the heaven and earth are interrelated and He says, 'I am here with you'. The things we do here on earth are before Him – they are 'in His face'!

So light is the way Essence declares Himself. But the level of essence, that is not at all in the framework of revelation, is also not in the framework of helem/concealed! It is above these! This is the level of 'You' – 'Atah'.

As the verse says, 'You are Him'. The fact that we say, 'You' does not mean He's in an actual level of revelation (received in vessels or terms of the recipient), but rather that He's beyond revelation and concealment.

This is like the saying, 'the G-dly name is commonly spoken'. Why is that? We don't know what we're talking about, so how can reference to Him be so commonplace?! The answer is because it is a reference to Him that transcends concealment and revelation.  

“Soul Walk” p: 163

AyinBase with R' Paltiel Thursday 10 Sivan 5772 

Page 163 – at 7^th line of the page (line starts, 'umiktzat...') For text, see link top right of the blog. Or for text right click here.

The principle being discussed is that, He is hidden (behelem) and as a result this cannot be a reference to Essence itself. The reason is that 'helem'/concealed is a state of being. Essence is a level beyond revealed and concealed and thus the adjective hidden/helem is not applicable.

In the body are different faculties; sight, walking, writing... but these are rooted in the soul and not the body. They are not superimposed on the person. The soul knows 'walking' and the process of learning to walk is a revelation of this soul quality... The emanation of 'walking' from the soul is called ohr/light since it emanates from an essence. Ohr is how the essence reveals itself.

There are different levels of ohr. There is one level that remains completely attached to the soul and does not relate to keilim/vessels/revelation. And then there are levels that have a relationship to expression.

And revelation is the light coming in a way that is fitting for the vessels of perception (7^th line in the parentheses).

What is understanding? It is your mind relating to a situation and a conclusion. This is already a mind and soul principle.

Oneg and ratzon (pleasure and will) are not revealed, but they affect all the faculties. At the lower level of pleasure and will it can be revealed.

But the element of essence is not revealed.

The soul of man is a supreme entity, yet it is enclothed in the body and gives it vitality. Why? You would think this is taking it away from its element. And it is a departure for it, but its true mission is to have an effect. Soul has as its completion to affect everything in the world. This is the nature of an essence – it affects everything.

The real definition of the essence is not what it defines for itself, but what the Creator defines for it. And thus it includes the element of gilui/revelation.

“Stoney” p: 163

Image from R' Simon Jacobson's AyinBase site

AyinBase with R' Paltiel Wednesday 9 Sivan 5772 

Page 163 – at 4^th line of the page (line starts, 'ki im...') For text, see link top right of the blog. Or for text right click here.

We have been explaining that there is an essence. The 'essential form / tzelem' refers to the essence, but a form per se refers to revelation and hence not essence. It is more on the side of light and revelation (ohr and gilui).

This was seen in the verse, “He and His Name alone”.

Essence is unto itself and does not correlate to anything. It is a 'stand alone reality'. In the physical world a stone is like an essence. It 'remains what it is'. It remains hidden and does not express itself on the outside.

'He' in the verse above refers to the essence of light.

Revelation is not a statement of 'it is there' but that 'it can be grasped from outside'. And that it comes, in a manner that is accessible to faculties or vessels of perception of those outside (hamekablim)...

the light comes from the essence. The essence does not think of the light as bright or dark, just as essence. But for the recipient a certain aspect is received, an aspect that relates to something other than itself. Think of the sun as the essence of illumination, but it has effect only when the light spreads. And that light is bright and has effect. This is the meaning of gilui/revelation. It is the revelation of the 'ingredients' of this entity.

“Light and Essence” p: 162 AyinBase with R' Paltiel Tuesday 8  Sivan 5772 

Page 162 – below the middle of the 2^nd paragraph of the page (line starts, 'she ayno...') For text, see link top right of the blog. Or for text right click here.

Every light that is unified with the source has an element of the essence.

Light that shines through an obstruction that is separate, is a demus/representation that is not essential light.

Before the world was created, it was 'He and His Name alone'. He refers to the essence. The hidden essence. It is not in the realm of revelation. It is above that.

And 'His Name' refers to revelation – a reflection of essence.

“Out of Your Gourd” p: 163

AyinBase with R' Paltiel Friday 4 Sivan 5772 

Page 163 – at 4^th line of the page (line starts, 'ki im...') For text, see link top right of the blog. Or for text right click here.

We started to explain the principle of essence and ohr/light. We looked at the principle of ohr ein sof / the light without end – or the infinite light. Infinity pertains to an etzem/essence. Something that is not an essence cannot be infinite. So how is a light infinite? The explanation is that this light is a light, but a light that is representative of the essence. This is like before the creation of the world there was just, 'He and His Name alone'.

Chochmah is a perception of reality. It has a vessel and it 'makes sense' though it is above needing proofs. ratzon/will does not even relate to the principle of 'making sense'. It is from a level higher than being presentable or suitable for vessels.

Thus ohr/light (like chochmah) has a relation to gilui / revelation and vessels. But essence (like ratzon/will) has no relationship to vessels or revelations.

“Open Eyes” p: 162-3

AyinBase with R' Paltiel ThursdayNight 3 Sivan 5772 

Page 162 – at 6^th to last line of the second para. (line starts, 'she ayno...') For text, see link top right of the blog. Or for text right click here.

Essence cannot be defined in sechel/mind, yet it can have the insight that essence exists. This is because chochmah/wisdom is an emanation from the soul.

If you keep your chochmah alive you know that, like a host of the meal, the essence cannot be defined. This is where the chochmah is vulnerable to the coarseness of the world, and one can say, 'this is all imaginary'! Chochmah is like sight, and one can easily 'close your eyes'.

Inside the text: so just like the light is connected to the sun itself, similarly every light that is connected to an essence, is like an essence. Thus it is like tzurah atzmius / essential form.

But a light that comes through an obstacle or filter, is a likeness of the essence, but it is not essential.

Gilui / revelation is that something is known 'outside'. Essence cannot be know outside. Up until the world was created there was just, 'Him and His name alone'. This is His Essence, referred to as 'Him' since He is hidden.

This is an essential concealment. This means there is 'no particular step taken to keep it concealed'. It is not 'in the realm of revelation'.

'HisName' refers to the element of gilui/revelation, which is just a reflection of the essence, but not the essence itself.

We are looking to understand, 'a revelation of a reflection alone, and not really the essence' – isn't it obvious?! Essence cannot be revealed. And why reflection? Why not ohr/light? Ha-arah refers to the functional aspect of the light, and not the essential element.

In darkness it is possible to say the world is the result of an accidental occurrence. You just have objects interacting with each other. You don't see anything. This is darkness.

The heart of darkness is a concealment of reality. Similarly on the other side, light allows you to see objects, but that is just the effect. The principle of light is that, 'there is a reality'.

This is why we are saying the ohr from the essence is just a functional element, because the essential element of the light is essence, and that is not revealed.

He is essence, and His Name is a revelation of a reflection.

The essence of light is 'the principle of reality'.

“Wishful Thinking” p: 162

AyinBase with R' Paltiel Thursday 3 Sivan 5772 

Page 162 – at 8^th to last line of the second para. (line starts, 'she ayno...') For text, see link top right of the blog. Or for text right click here.

We are talking about an essential light that comes from the essence without any interruption. There is light because there is essence.

Any obstacle and breakthrough means the light is not essential.

Actually the light on earth from the sun comes via the filter of the shield/atmosphere. So it is not the essential light.

In the time to come when the shield is removed, pure light will be present on earth.

This true of every light – if it is connected to the essence it is like the essence...

and it qualifies and has the presence of a tzurah atzmis / an essential form. It is there because the essence is there and this is called tzelem.

“Clear Channel” p: 162

AyinBase with R' Paltiel Wednesday 2 Sivan 5772 

Page 162 – at 7th line of the second para. (line starts, 'al derech mashal...') For text, see link top right of the blog. Or for text right click here.

What qualifies the light to be called an essential form / tzurah atzmi? When there's nothing that interferes between the light and the essence, then the light is like the essence. Not to say it is of the same intensity, since essence is not measured by intensity or effect. Its presence is what provides effect, not any active process. The soldier stand his ground not for the general but for the king. The king is the true reality.

When there is no interference then the light is representing the essence.

The shine of the sun is like the sun. The sun is bright and the light shines... it represents the sun, as long as there is no cloud that interrupts the passage of light.  

“Your Essential Name” p: 162

AyinBase with R' Paltiel Tuesday 1 Sivan 5772 

Page 162 – at 5th line of the second para. (line starts, 'umiuchad...') For text, see link top right of the blog. Or for text right click here.

We are looking at the topic of ohr atzmi / essential light.

Atzmi means essence. Representing a primary truth, not a composite or a functional coordination. This is essence. Now we are saying there is a tzurah or gilui atzmi (an essential form or revelation). This seems contradictory, because a revelation in our perception is not something in its primary state. A gilui/revelation to us has an 'additional cause' and then is not essential.

So what is an essential revelation? This is a light that is cleaving to, and united with the essence. There is no other ingredient. This is in contrast to light that leaves its source and enters a space where the source is not present. It is made up of the source and the space it occupies.

We said yesterday, that this is not merely an intellectual challenge. The principle message in this is to enable us to bring the principle that 'the world is a G-dly creation' into detail/actualization. We're saying 'the world is a G-dly creation' is not an historical statement, it is a declaration that there is essential light, His presence in the world.

This is like 'my name' – on the one hand it is arbitrary or descriptive, on the other hand it relates to essence. 'My name' is 'united with me' – 'shmi me-uchad bi'. This is the essential name.

Essential light is the light that is unified with the essence. There are no causes for this light except the essence. It qualifies as a tzurah atzmis – an essential form (25 min into the video). Thus this light represents an observable element. But an essential presentation that is like the essence.

“World is Creation” p: 162

AyinBase with R' Paltiel Monday 29 Iyar 5772 

Page 162 – at 2^nd line of the second para. (line starts, 'haohr...') For text, see link top right of the blog. Or for text right click here.

We have to understand that the world is a creation, not an evolved presence. What is the difference? Something evolved is not essential – it is a composite. An etzem/essence has one single point from which it emanates. Such an entity does not exist in a worldly context. So we say G-d created the world. This is not a historical message, but a statement that the world represents a G-dly reality.

The source of our sechel/mind/perception is from a soul level and thus it can go to the deepest level. It knows there is essence and a primary reality.

“Soul Running” p: 162

AyinBase with R' Paltiel Sunday 28 Iyar 5772 

Page 162 – at below the middle of the top para. (line starts, 'beprat...') For text, see link top right of the blog. Or for text right click here.

We are saying in learning Torah in general, to get to the essence one goes beyond sechel/mind. One pictures his teacher and gets closer to the essential truth of the teaching. Beyond that there is the recognition of Hashem as the author of the Torah and hence one connects to Torah as it is in Elokus/G-dliness. To get there the learning has to be preceded by tphilah/prayer.

As a result of the meditation in prayer is affected the powerful 'running' to G-dliness and a cleaving to the Infinite One (atzmus ein sof). This kind of meditation is made possible by the recognition that there is an essential connection between Israel and G-d. It is not based on 'what one has learned' it is rather a focus on the basis of knowledge. 

This is chochmah and binah. As one learns the understanding is generally on the level of binah. The meditation is a connecting back to the chochmah of what one has learned. Chochmah is like sight. It deals with the truth of a presence. Chochmah is this connecting to truth. Meditation in prayer is connecting to the truth of what one knows.

The running is a recognition only of the source, not the indicators and the present context. This is “and you love the Lord your G-d with your very essence (kol meodecha)...” (Deut 4:6). This is called an 'arousal of the heart'. This is inherent in our soul. Learning and meditation allows this element of the soul to surface. The desire in the heart is due to 'life itself'. The heart easily identifies that with which it connects. There is no sense and no self, just recognition of the essence. This is how it is touched.

Torah is the means to make this essential connecting. The Source is drawn close.

This is the principle of 'our image' (tzalmenu) that is in the souls are they are here below and in exile.

At the start of the second paragraph of the page (31min 50 seconds into video): - Tzurah atzmi – refers to essence – actual essence, more than the light and revelation. Real essence as formulated in Torah and souls. The soul has 4 levels. And there is a level that is above this which is the very truth and essence and reality of the soul.

A mashal/metaphor for this is the 'teacher of the wisdom' that you picture in front of you. This is 'just his presence'. This is like the host at a table where you are a guest. His presence is what lends reality to the setting.

“Soul to Soul” p: 161-2

AyinBase with R' Paltiel Friday 26 Iyar 5772  

Page 161 – bottom of the page – last line (line starts, 'be-shorshah...') For text, see link top right of the blog. Or for text right click here.

We are saying seeing the one making the statement of wisdom has a profound effect in connecting to the root and essence of that wisdom. Similarly in the general topic of learning Torah, there is the need to make a bracha/blessing before beginning, and this is to recognize the One who gives Torah. This way you connect to the Source and connect to the Torah in its root, and thus one gets an increase in light in the learning.

This is not allegorical. It denotes light from the Source. Light does not exist independent of the source. Light flows where there is a clear path, a clear channel. 

So the light is only that which comes direct from the Source.

The torah represents its Source, not a rule book for the world. It is His wisdom, not a manual on how to navigate the world. The blessing before learning is the connecting to the Source, rather than just focusing on the lowest level of application.

The truth of Torah is absolute and not based on the context in which it is presented.

Through meditation in prayer (hisbonenut be-tephilah) there is an essence to essence connection. This is beyond sechel/mind. It is the personal connection – 'person to person' – Israel to G-d.

And one's soul becomes close to Elokus/G-dliness during prayer and so when he later learns Torah he sees, 'the One who gives Torah'.

Through the meditation in prayer is initiated a powerful 'running to Elokus/G-dliness'. This is like the love declared in the Shemah/Deuteronomy 6:4 where the will of the heart is directed to Him.

“What He is Telling Me” p: 161

AyinBase with R' Paltiel ThursdayNight 25 Iyar 5772  

Page 161 – lower third of the page (line starts, 'hadavar...') For text, see link top right of the blog. Or for text right click here.

There is an essence surrounding the concept that is realized by seeing the face of the teacher, or having him in your mind's eye... and this corresponds to acknowledging the Giver of the Torah when one learns... then the learning will be correctly orientated to the truth of Torah, and then there will be drawn down an element of the Essence, which is the Source of Torah.

We learned before, when the Rebbe described at great length what has to take place when the Rav has to rule on a question. He knows the material from before. But up till this moment he has learned it on a mind/theory level. And now he goes through a different process. The expression ruled is 'he has to recognize that what he sees is true'.

As opposed to saying, 'this is what it says'.

Why not just, 'it says so, and it is true'? What is needed beyond this. He has to represent the truth. The Torah are His sayings and these saying befit the One Saying. He personifies the sayings of theTorah. 

Yes we're learning Torah, and 'it says so', but that's not the end of it.

But rather, it makes sense that, 'He says it, and no-one else says it. I am learning not the torah written here, but what He is telling me'. We start with, 'okay, Rebbe teach me'.

'Work 6 days and abstain totally on the 7^th day. Abstain absolutely. You can't carry a hankechief in the street. But in your house you can carry anything'. Who makes such a statement? Where does such a statement find reality? Only He says it. Only in Him does it have a foundation.

“Beyond Making Sense” p: 161

AyinBase with R' Paltiel Thursday 25 Iyar 5772  

Page 161 – lower third of the page (line starts, 'hadavar...') For text, see link top right of the blog. Or for text right click here.

In explaining the concept of tzelem/form, the Rebbe brings a line from the gemara, that when you quote a line from someone, you should picture the sage in front of you. And by doing this you will bring the wisdom in a more truthful manner.

Why is picturing the sage allowing for a more truthful reporting..?

the thought itself is just a 'reflection' – a functional reflection of the real thing. But the sage himself is 'the real thing'. So when you see the source in your mind's eye at the time of the quote or sees the sage physically at the time that he give the teaching... then the experience is such, that the very essence of the wisdom of the sage shines in an element of makif/surrounding which is superior to the specific emanation itself.

The sage didn't make a logical deduction and make a statement. He's presenting more than that. He presents his reality. In fact the statement he makes is a step down from the reality that he inhabits. He has a higher view. He's drawing from an infinite source. That's why when you have the sage in front of you, you have an aspect of this infinity and vision that the sage has! You're not just based on the validity of the stand alone statement.

“Soul Progress” p: 161

AyinBase with R' Paltiel Wednesday 24 Iyar 5772  

Page 161 – at about just above middle of the page (line starts, 'de kabalot ol malchus shamayim...') For text, see link top right of the blog. Or for text right click here.

The soul leave its own ecstasy and returns to be involved with the body. If it really sought only its own interest it would not revert back to the body. It is following the essence of its own root, as opposed to any qualities.

Thus this is the meaning of the verse, 'only in the tzelem/form/essence does man walk'. This indicates the soul progress here below in its work, to increase its light and its joining with the body.  

Body and nature is all about cause and effect, yet these elements too become so dedicated to the soul that they become proper vessels for it. So the soul can be in the body in a settled manner. This is a level where the body is not forced by the soul, but even 'senses' the soul and complies with its vision.

The soul accepts its role and goes down into the body and acts in that context. It does it this way because it wants the body to be also part of the service of Him. It does this not for its own fulfillment. It is acting based on essence, not on the basis of its own will and pleasure. This is the element of be-tzalmenu (in Our image) – ie this is where the soul and Him are one.

“No Personal Satisfaction” p: 161

AyinBase with R' Paltiel Tuesday 23 Iyar 5772 

Page 161 – at about just above middle of the page (line starts, 'shabbat shabbaton...') For text, see link top right of the blog. Or for text right click here.

We are talking about the element of bitul/humility that exists in the soul, such that he is one with Elokus/G-dliness and personal presence is set aside.

This is what surfaces in the soul's willingness to come down into the body even in a moment when it is imbued with great ecstasy! He distracts himself from that pleasure to follow the essential intent! This has nothing at all to do with his personal experience. There is no personal satisfaction or engaging of his faculties. 

This is called kabalot ol malchut shamayim – taking on the yoke of the kingdom of heaven. This is putting himself aside. He lets go of his personal wishes and nullifies himself to the true will of Him.

We explained earlier, that this is from the essence root of the souls of Israel. The soul is not involved in 'what it is' but is showing how it is one with Him (Atzmus Ein Sof).

What is the point? Anything a person does has 2 elements – what he does and who he is. Take the example of one understanding something – there is the material that is understood and there is the I, that has the understanding.

In every thought or action there has to be something that unites it and gives it meaning – this is the person himself. So the real basis of each step of man is the intent behind it. That is true when we view the person as separate, but there is a deeper level, where taking a step is not based on the existence of the individual, but on the Maker. The function of the soul now is not from its own orientation, but due to the overall G-dly reality. This is kabalot ol malchut shamayim.

This is beyond personal perspective. He is not relating to his experience, but to where he is sourced. He puts aside his will. This is how the soul stays connected to the body, since he says this is the higher intent. This is beyond sechel/mind.

This is 'ach be tzelem huluch ish' – 'only in his form does man walk'. Walking is a developing of qualities – a process. The soul/neshamah is kept in the body. And the body, though physical, can have sensitivities like a soul and a living entity. It becomes a full vessel for the soul. So that the soul should settle in and be comfortable (in contrast to if a soul was re-incarnated into the body of an animal, where there would be no union and settling down).

The body gives up its own natural tendencies and becomes sensitive to something beyond it! The body senses the life of the soul. How? The body nullifies itself to the tzurah/form of the soul.

Light comes where there is no obstruction. Light does not fight its way through obstructions. If the body puts itself aside then the light of the soul can be revealed. 

“True Intent” p: 161

AyinBase with R' Paltiel Monday 22 Iyar 5772 

Page 161 – at about just above middle of the page (line starts, 'shabbat shabbaton...') For text, see link top right of the blog. Or for text right click here.

We are looking at the essence of the soul and the way that in the soul is sensed the true intent of Atzmus/Essence which is in shuv – ie the return to world.

The essence of the soul is that it is part of G-dliness, to such an extent that it senses the 'true intent' (kavanah emitit).

Kavanah is the intent. This is not at all a 'presence' – it is part of Him in contrast to ratzon/will, which is 'what I want'.

This is why no matter the soul's desire it still knows the essential intent and says, 'what is this all about?' and comes back to the body. This is due to the intent which is not part of its experience.

The soul's following of His intent is 'kabalot ol malchut shamayim' – 'accepting the yoke of Heaven'. We can see it when the soul is in the highest ecstasy and still it reverts to be back in the body.

This is 'putting oneself aside' and subjugation to the 'true will of Atzmus Einsof Baruch Hu (The Essential Infinite One, blessed be He). Truth is really and intangible reality. It has no beginning middle and end. It has no basis. There is no way to grasp it. Truth/emes is exclusively a G-dly phenomenon. Nothing else has this quality.

The human being represents His intent. Represents Him Himself. Human life is not measurable by function or features.

   

“Run to Me” p: 161

AyinBase with R' Paltiel Sunday 21 Iyar 5772  

Page 161 – at about 10 lines from the top of the page (line starts, 'simchat...') For text, see link top right of the blog. Or for text right click here.

The union of body and soul requires a supreme input to accomplish this. They are completely opposite and both have to undergo profound change. For example the body completely 'gives up on its natural tendencies' and becomes sensitive to the soul. The soul likewise though it might be in a state of great elevation, hasagah niflah – perception of, and union with infinity, yet still, the soul won't separate from the body and will revert back to its connection with the body and influence of the body.

This is seen in the Hebrew word for bride – kallah. It has 2 opposite associations. Kiloyon – going out in consuming love. Kaleh – prison, and bound with the body.

So the soul stays with the body, contrary to its own desire. After every 'running'. Striving towards Him. This is different from walking which is more measured. 

Running is not 'jumping', but is is a rapid striving for a goal. Unlike walking, you don't test each step... you disregard your previous stance and location and launch forward...

So the soul is running powerfully towards the infinite. Anything he had before does not compare to this goal. Yet no matter the strength of the striving and running the soul return back to his place.

Why? What brings the soul back to the body?

And this return is much more difficult than the running! Why is the return hard? 

Because when the soul is in a state of love and pleasure (ahavah betynugim) it is beyond sechel/mind and an experience of great pleasure and wonder! It is more pleasant to be in this state of pleasure and union, than to re-identify himself and return. Even though in this kilayon he is losing his own metziut/identity, nevertheless due to the pleasure it is easier it dive into that pleasure than to revert back and return.

The Alte Rebbe and Avaham ha Malach were once learning together and due to the level of their learning were in danger of expiration. The Alte Rebbe took a bagel with some butter and took a bite and gave some to his partner and this way the managed to return back to their bodies...

The return is that the soul puts aside his will and pleasure, to do His will and be dressed in, and remain in the body and fulfill His will. This is not a simple step...

The soul's running for G-d is not 'a personal desire'. The desire to rise higher and have real love, is not done for himself, but for Him. G-d calls for this. It is not satisfying a personal appetite.

G-d calls for us to serve Him with love and fear. So if the soul reaches a state of hasagah niflah it was due to the process of fulfilling His will... and so that is why the Rebbe tells us here that the return is a greater fulfillment of His will...

The return to the body is a move of even greater humility since the soul sets aside his desire in order to return to the body, and thus provide a greater fulfillment of His desire.

So the soul in its humility says, 'okay, you want me to remain here with this body that has no concept of what I am talking about..!' This is deep humility.

There was a teacher who would always compare the letter to something the children had seen. 'The aleph looks like a water carrier with his buckets... ' he would say. And he's teaching the holy language! He gets the child to relate to the form of the letter. The Rebbe wrote in his memoirs that 'wherever the child walked he would be reminded of what he learned in cheder'. So this is completely devoid of what the teacher really wanted to teach the children, but he's fully dedicated and puts aside his personal involvement to present something to the children that they can relate to. This is an illustration of 'hanachat ha-atsmuso' – putting oneself aside.

This humility comes from the essence of the soul (etzem haneshamah). And here we mean not the manifestation of the essence but the essence per se. It itself.