“Light of The Essence” p: 167

AyinBase with R' Paltiel Thursday 9 Tammuz 5772 

Page 167 – 3rd line from the end of the top paragraph of the page (line starts, 'vehadugmah...') For text, see link top right of the blog. Or for text right click here.

We are looking at light coming from essence. To do this we have been looking at Adam Kadmon / Primal Man. He is a creation, yet he is call primal. This man was conceived purely from the Essence. Thus there is a primal element in this man.

So we can say about 'Ohr Ein Sof / Infinite Light' as it comes from Essence, although it is not comparable to its Source, and is like a 'creation', yet still it has an aspect of 'tzurah azmius / essential form' - ie it has this form, 'not to accommodate anything' but because 'that is what it is'.

This is like saying, 'if essence was to reveal itself, this is how it would be'. In fact there is no revelation from Essence, but being that this is the first tzurah, this is the first revelation and thus it has koach ha-etzem / the power of essence. It carries the essence element. What is this? This is like the owner of his home, creating the space of the home.

When you go to his house you see the human form – you don't see his mind and emotions. The sechel/mind represents on a practical level the ratzon/will and oneg/pleasure of the soul. 21 min 50 sec of video. When you go to the house you just see the human form. Based on this human form you won't disturb things in the home. The form has the power of the nefesh itself. This is the meaning of tzurah atzmius – it is just a form, but it represents the essence in a form.

It is like this form is essence! In the arena of the functional world, this is essence.

When He placed the human being in the world it changed everything – he brings essence to the world.

“No Contradictions; No Refutations” p: 167

 AyinBase with R' Paltiel ThursdayNight 8 Tammuz 5772 

Page 167 – 5^th line from the top of the page (line starts, 'ubevadie...') For text, see link top right of the blog. Or for text right click here.

We are looking at Adam Kadmon / Primal Man, since we are looking at the main question of how does light come from Essence. Primal Man is the Primal Thought – it is primal yet it is a creation (in the case of man) or an action (in the case of thought).

This is a contradiction. As in all matters of chassidus and kabbalah there are no contradictions and refutations. The contradiction is only because we, at first glance see things in a superficial manner.

There is only Essence and nothing else primal. He only is truth and there is not truth like His, says RAMBAM (Maimonides) and yet all else derives its truth from His truth.

We are looking at a subtle message, that lacks the usual qualifiers that can be grasped by sechel. This is why we are going over the same line so many times. We are relating to it – not grasping it. The sechel/mind can relate – there is nothing to grasp.

5^th line on page 167. The soul below and the Adam Ha elyon (Elokim) do have a relationship – the soul draw from Above directly and knows things that have nothing to do with world. This type of correlation is not seen in the relationship between Adam Kadmon and Essence (Ohr Ein Sof) itself.

Yet still this Adam Kadmon is betzelem elokim – he has of the quality of 'ohr ein sof'. That explains why he is called Primal Man, since he was preceded by no man.

This is a new point: Adam/Man means 'similar to that which is above'. By definition man/adam is betzelem/in the form of that which is above him. What is so special about this definition? Why is man synonymous with being 'betzelem'? The world is vast and contains infinite creatures... but all that is just world. But if you have a full world and no human being you have nothing. Human being brings a new definition to world. What dimension does he bring? The dimension of the Creator is what he brings. He cannot survive except by realizing he is relating to the One who makes the world. Like when you enter a home, you acknowledge not the four walls but the host. That is primary.

Before Adam Kadmon, there was no other level of adam, and if he resembles the above and there is no man above him, so who does he reflect? How does a created being resemble his Creator?

This Man entered into the thought of His Creator.

We have some interference that disturbs our ability to relate to what we learn. What is the thought that prevents our focus...? what is the limit of our mind? In truth there should be no disturbance – the basis of the soul is truth and should be able to have a direct relationship. But we are thinking with the brain that is in space and time... and one effect of space and time is that whatever you mention is preceded by space.

Space is perceived as the reality for all real things... thus even though a table for example, though it is based in the royal soul of man, is perceived as helping man act in space and time.

This is a very limited view. When you enter this home you see the owner. When you go outdoors and see the open space you see the Owner. There is no such thing as space per se. He is the space for the world, the world is not the space for Him , says the gemara. You're in His domain, you're never nowhere. This is kadmon – primal – original.

This is a level of perception, that if you have it 'once in a lifetime' you're a lucky man. A tzaddik walks in this perception.

     

“Soul Example” p: 167

“Soul Example” p: 167 AyinBase with R' Paltiel Thursday 8  Tammuz 5772 

Page 167 – 5^th line from the top of the page (line starts, 'ubevadie...') For text, see link top right of the blog. Or for text right click here.

We are saying that the human being below with his soul is a mashal/metaphor through which we can understand the adam kadmon / primal man. How? Because, man below is a creation in a worldly parameter, yet he is described as being betzelem elokim / G-dly form – tzelem, means 'the very same thing', but on a lower level.

So too, in a much more subtle manner, Adam Kadmon / Primal Man (or First Thought), who preceded creation, [and is called Primal (even though he is a creation) because he came by virtue of the first thought and thus has an element of Kadmon in him, and is a result of His will] is betzelem, ie in the form of the One who made him.

Surely, these two comparisons are not equal. There is a lack of correlation. This is because in the soul of man below is actually brought down an element of Adam Ha-elyon. Even though it is a soul in a body with worldly parameters, there is a core element that defies worldliness and recognizes G-dliness directly. Real knowledge is based on this truth. This is how the soul is made.

Daily Chassidus ‏@DailyChassidus

Even though the soul is in a body with worldly parameters, there is a core element that defies worldliness and recognizes G-dliness directly

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1hRabbi Y. Ginsburgh ‏@RabbiGinsburgh

Egel is also related to igul, circle. Og is the force that opposes the Great Circle of light that preceded the contraction before creation.

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9hRabbi Y. Ginsburgh ‏@RabbiGinsburgh

Og is related to egel, “a calf.” We begin with the red heifer, to atone for the Golden Calf and end with victory over Og, the giant “calf.”

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11hRabbi Y. Ginsburgh ‏@RabbiGinsburgh

The capital of Sichon was called Cheshbon, “mathematics.” We overcome the power of Sichon by kosher mathematics.

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“Soul Tells” p: 167

AyinBase with R' Paltiel Wednesday 7 Tammuz 5772 

Page 167 – 5^th line from the top of the page (line starts, 'ubevadie...') For text, see link top right of the blog. Or for text right click here.

We concluded saying that ohr ein sof, where the primal thought or the primal man comes from is on a completely different level from the man or thought. But since the origin is in the Kadmon without any other influence, hence the thought or the man represents the Kadmon/Ohr Ein sof on a lower level.

We relate to the fact that it is a different level, but called kadmon, from man below, who is called 'in Our image'. Man has the essential truth reflected in the man below.

The soul below is a metaphor for the way it is in Adam Kadmon (primal man), though they are completely different. The soul below brings down from the Adam HaElyon an actual aspect. This is a super-worldly element.

Man is a metaphor for Higher Man, but Primal Man is not a metaphor for Ohr Ein Sof.

The soul here below tells us things that are not substantiated by worldly experiences. Adam HaElyon – Higher Man – is a true G-dly presence. And we have a little bit of atzilus in us... at the Alte Rebbe says, 'an actual part of G-d', which we impose on the world.

“Nothing Compares to You” p: 166

AyinBase with R' Paltiel Monday 6 Tammuz 5772 

Page 166 – last line from the end of the page (line starts, 'shelemata...') For text, see link top right of the blog. Or for text right click here.

One may correctly think that only Essence itself is kadmon – original and pre-existing all existence, yet we talk of Adam Kadmon – Primal Man. The structure here of Adam is betzelem – fully representing the Source that made him. He is not merely a likeness, but an actual representation of Him.

Though there is a great distance between this first man and the light from which it came, yet he is representing him.

The man below presents us with a means to know, that although he was created in a manner of 'something from nothing' – a new creation, nevertheless he is 'betzelem Elokim' – with a G-dly form. The human being represents the G-dly presence. Relative to the creations, man is like G-d. He is independent and the whole world is his platform.

Why is he called Kadmon if he did not exist before he was created? Because nevertheless an eternal element of his creator is reflected in him. The human being is a metaphor for Adam Kadmon. In the soul of man, there is an element of the presence of the Adam Elyon.

Man can know things that are beyond the world, because he has an element that is super-worldly.

“An Element Called Truth” p: 166

AyinBase with R' Paltiel Sunday 5 Tammuz 5772 

Page 166 – 3 lines from the end of the page (line starts, 'dbechinat...') For text, see link top right of the blog. Or for text right click here.

We have come to the edge of what we are seeking to explain. How is light from the Essence novel and yet it is a tzurah atzmis – representing Essence, that has no form! To understand this we started looking at Adam Kadmon – primal man and the first thought.

Kadmon means 'original' or 'never was not existing'. This is the first thought of man and creation. The was it comes out is representing the tzelem ha-atzmis – original form.

Man here below is called something from nothing, which means he's a true presence. He's based on His will to make him.

Man here below represents an element of fundamental truth. He is primary because he represents the Original One that made him. There is a reality that was not created – this is primal, kadmon and truth.

“Original” p: 166

AyinBase with R' Paltiel Sunday 4 Tammuz 5772 

Page 166 – lower third of the page (line starts, 'Tzalmo...') For text, see link top right of the blog. Or for text right click here.

We have been looking at Adam Kadmon – Primal Man. This term contains a contradiction. Man is a creation and on the other hand primal implies always existing!

The Rebbe says there are many levels called Adam – namely as Adam is found in each world. The lower man is in the form of the man of the world above his.

Adam of briah is called Ak – Adam Kadmon.

In a person there are 2 levels – 1. faculties of the soul – kochot hanefesh and 2. the garments of the soul – levushei ha nefesh – thought, speech and deed are more external. This is the means by which the soul becomse presentable to the outside. To be presentable it has to be in a vessel that is common to both 'inside' and 'outside'.

Relative to thought, speech and deed, sechel/mind and midot/emotions are intangible. In thought, speech and deed there is already a form – this form is called Adam. Adam is structured by the process of will and pleasure being reduced to the levels of structure and actualization.

You cannot build a table form the sense of the 'royal quality' of the human being (though this is where the table is sourced), it has to be reduced to a practical level.

Thought is where the start of this structure is seen. This is where the form is first identified.  

Adam kadmon is call the original thought (machshavah hakdumah). This is because, before it there was no aspect of the form of man. Hence it is original. Adam Kadmon is the first form/geshtalt that came from the ohr ein sof hapashut – the simple infinite light.

'My thoughts are not like yours', says G-d. Meaning that for Him the thought to accomplish is already the accomplishment itself.

He precedes all originals.

He had the thought to create. And this is a statement of Adam. Man is an arrangement of form and order. Thus this man was in the tzelem Elokim – G-dly form who had that thought.

The man below is a created entity from nothing. Nothing preceded him. He is not a further development of a previous version. He has the form of Elokim/Him who created/birthed him. Man is not part of the world. He is part of G-d in the world. What is he. He is a G-dly presence that He made.

When Man Decided to Invent - Poem by Yitzchak Bloom


When man decided to invent
A way by which to get around
The wheel became the way he went
About what it was that he found.


Nobody thought of it before
But once it came into his mind
In thinking he came up with more
Than anybody else could find


For when he looked into his soul
He knew there had to be a way
For him to get around and roll
And so the wheel was here to stay.


He showed it to his fellow man
And everyone would soon see how
The world on wheels much smoother ran.
The whole world runs on wheels by now.

“Content and Presentation” p: 166

AyinBase with R' Paltiel Friday 2 Tammuz 5772 

Page 166 – lower third of the page (line starts, 'Tzalmo...') For text, see link top right of the blog. Or for text right click here.

We have discussed that there is a tzelem/form, which is the presenting of the principle of adam/man. We have the man above – man of atzilus -adam ha-elyon, that comes down to different levels.

Thought/machshavah, means that there are 2 elements – the thought itself and the content of the thought.

Thought is a reduction from the light/concept itself. So too a lower world is a reduction of what was present in a higher world. Atzilus and adam ha-elyon is above world – part of G-dliness. Yet it is call a world. This is higher than briah (which corresponds to thought). In what way is atzilus a world – with the 2 aspects of form and content? Soul/neshamah is beyond this – no separation between content and presentation. Atzilus does have an element of separation – ohrot/ights and keilim/vessels.

Keili/vessel is what gives the light a presence. It is not just pure truth. It is a presentation. So atzilus is a world. 10 lights and 10 vessels and thus it can be called asiya of olam de klalus.

Above in akudim all content is in a single vessel. It is also part of world, but a higher world. On the level of yetzirah because there is not a presence of every detail.

The Rebbe is making the point that, that which ends up in the world of asiya/action is a replica of that which is defined in the level of dibur/speech.

Keduma means pristine. Not preceded by a previous thought. Machshavha hakduma is the first thought. There was no tzelem/form preceding it. From where is its form? Thought represents the neshamah and is initial.

“First Man; First Thought” p: 166

AyinBase with R' Paltiel Thursday 1 Tammuz 5772 

Page 166 – end of middle of top paragraph of the page (line starts, 'adam...') For text, see link top right of the blog. Or for text right click here.

We are looking at the term Adam Kadmon / Primal Man. Man is a creation so how can he be primal – how can he be pre-existing creation?

Non-existence preceded him. Novelty means something was innovated – there was a background into which this topic or creation was placed. And man seems to be in that category. So he seems like he's not primal.

Klalus ha olamot – world in contrast to G-dliness is a sequence of interactive aspects and progressions. For example 'thought, speech and action' could not function if exposed to the full glory of the mind. To see physicallity when you have the soul view? You don't see it... you can see it only if you can relate to it. There's nothing there to see. So 'thought, speech and action' do not exist in isolation.

The 'thought, speech and action' that we know are already on a 'practical' level. The emotional and intellectual sense precede 'thought, speech and action' - this is also world, but on a different level.

A table is part of human furnishings. Only humans use tables. The table indicates the royal quality. He puts things down. He owns things.

Though the table is rooted in the essence of what a human being is, however that high concept would not create a table on 4 legs. At the higher level the table is rooted in the human concept and so it cannot be explained or identified. To make it, the table has to be isolated. It has to be taken out of its higher setting.

This is called a tzimtzum / contraction.

When the human being is a physical creation, the truth of his royalty is expressed. When he is above and part of G-dliness it is not so apparent.

Inside text at 21^st min of video: primal man is called the pristine thought. The higher worlds correspond to our experience of 'thought, speech and action'. Thought is the first moment where the essential truth acquires a form. Before that it is all part of the soul.

The original thought is not based on the previous thought. It relates to the source of all thought. The reason a human being thinks like a human being is because he is a human being. This is what is called the pristine human thought.   

“The King's Decree” p: 165

AyinBase with R' Paltiel WednesdayNight 30 Sivan 5772 

Page 165 – end of 3^rd line of top paragraph of the page (line starts, 'mipnay...') For text, see link top right of the blog. Or for text right click here.

The human form is essential. The light has no comparison to the essence (shelo be-erech), so why is it called tzurah atzmis (essential form).

The tzurah atzmis (essential form) is the first form that was preceded by none other... and because it is the first it has the power of the essence. This is like the decree of a king. It has his signature on it. It cannot be disobeyed and in this respect it is an etzem/essence. An essential power that represents the king. This is a way to understand how because it is the first unprecedented form coming directly from the essence thus it is called a tzurah atzmis (essential form) and has koach ha-etzem (strength of the essence).

But there is no tzurah rishonah (first form) from the Essence! Tzurah/form is a creation. It is called tzurah atzmis (essential form) because it is the first that comes from Essence. It is the first creation. It is like the decree from the king. It does not reflect the king, it has power because it is from the king. It is a projection of the power of the king, not what he stand for.

All creatures and creations represent an external reflection of the Maker. But man is different. A different form of creation. Born from the inner level. Israel arose in His thought before all creations. And all creatures are only to provide company to man. Man has the form of Higher Adam. And there above is rooted the human being.

“Presenting Reality” p: 165

AyinBase with R' Paltiel Wednesday 30 Sivan 5772  

Page 165 – end of 3^rd line of top paragraph of the page (line starts, 'mipnay...') For text, see link top right of the blog. Or for text right click here.

The fact that the soul reveals in a voluntary manner is an additional quality given to it from above. Essence itself is even less compelled to reveal and what it reveals is not 'who He is'.

The revelation from essence is not representative of it.

Light seems to be the total definition of creation. In our orientation the world is not light – it has weight, mass and dimensions. Yet we say light makes the world. How does this correlate? 

The experience we have in observing the world is a paradox. On the one hand it stands independently. Light spreads. Objects are contained – they stand and exist. So why is the world ohr/light? You may think objects should interact only by contact. This is physically, 'knowing of its existence' and this is what the secular world calls 'knowledge' – 'cause and effect'. But we use our intelligence to be aware of another level. With our eyes we observe a reality without physical contact – more compelling than by touch...

Sight, this intangible relationship gives a sense of reality – there is a compelling element to the world – the table says, 'don't ignore me, I'm real, and while you ignore me you know that I'm here, 'cos I'm real'. What is this phenomenon? (15 min of video). It is providing something beyond the physical. It says the physical presence is not limited to its own presence. There is a Greater Truth that is presenting this reality. 

The whole experience of world is light not metziut/physically. It comes from the essence. The world is being shown to us. The reality of existence is light from Essence.

Last paragraph of the page 165 20 min 21 sec of video: Though the light from Essence is volitional and a new creation, yet still, it is called an essential form (tzurah atzmis). This sounds like a form that represents essence, which cannot be represented!

This essential form is primal and not preceded by any other form. It is call essential. It is the first form from the essence and has the power of the essence. It is novel and volitional. It is primal and called essential. The point is that though it is not on the level of Essence, it contains the power of the essence.

This can be understood by looking at Adam Kadmon – Primal Man. Kadmon is indicating eternal. Adam Kadmon is a combination of 2 opposite principles. The term Adam/Man points to an innovation – a new creation like all other creatures that did not exist before their creation.... to be continued tonight...!

“No Representation” p: 165

AyinBase with R' Paltiel Tuesday 29 Sivan 5772  

Page 165 – below middle of the page (line starts, 'kulhi...') For text, see link top right of the blog. Or for text right click here.

We are talking about essence/atzmus and the light that comes from it. And it is because of His will that light comes. Not due to compulsion.  

He said, 'let there be light!' And that applies all the way up to the highest levels. Up the line/kav. And this line is a prerequisite for 'world'. The world needs a process/structure and this is the kav. It is rooted above the tzimzum/contraction. The all encompassing light is concealed and a line is revealed.

Inside the text 4.5min of video: the light from before the tzimtzum is not like a presence of light. There is no presence in essence except for essence. By means of tzimzum the light becomes 'something' – becomes light. The light before tzimzum is still light (though undefined) and the tzimzum affects this, and not essence.

The fact that there can be a revelation from the essence is due to His will/choice. It is not a compulsion of the essence. 

The principle is that the light of the kav/line, that is for the creation of world, is actually created by means of the tzimzum. Before that there was light, but it had no relation to worlds. This original light seems unified with essence yet it too is called 'glui/revelation' and was made by means of ratzon – His will.

In essence it is impossible to say that tzimtzum/contraction has any action/relation. Essence is not affected by anything and cannot possibly be retracted – only the light can be restricted.

So if there is revelation from essence, (and note that it is not an imperative for essence to reveal anything), it is because it is by His will (beratzon). Light is only due His will that there be a revelation of light.

When you have a thought in mind it is not yet a 'stand-alone' item. Because of the source you have the thought. Then you take the concept and metzumzem /contract the concept – you reduce the brightness and find the element of metziut/somethingness. Now it can stand on the basis of logic – 'it makes sense in the world'.

When it comes to Essence, contraction cannot occur. The light of essence cannot be contracted. This light of essence is above the tzimzum and kav.

Gilui/revelation is due to His will, as has been said before. It is His will that there should be a revelation of light. Thus this revelation cannot be described as revelation from the essence – it is a created light.

So in the soul, which also reveals by choice, it is a revelation from the essence. Representing the essence. The soul is life and it enlivens.

Above, this kind of relationship does not exist.

“Essence, Light and Line” p: 165

AyinBase with R' Paltiel Monday 28 Sivan 5772 

Page 165 – above middle of the page (line starts, 'betzalmenu...') For text, see link top right of the blog. Or for text right click here.

We are saying the soul has a volitional quality and this is based on Him. This is so we have a demonstration of how things are above.

The light from essence is entirely according to His will.

Essence is described with the term 'truth'. It has no definition.

Objects are present, since there is a G-dly mandate that they should be there. This is the opposide of a 'struggle for survival'.

The soul is here to bring truth to the world. If you ignore the soul you just have world.

The light is not representing the Essence. G-dly light cannot represent Essence. The light is also a creation. Light began when He said, 'let there be light!' This is true of the presence of light even at the highest levels... at the revelation of the kav/line, which is the light to illuminate the world.

Kav is the primal line... a line has many points and indicates a sequence... world per se is a sequential structure – past, present and future; front, side and back... and the light that illuminates world fits with this structure. This is light after the tzimzum. Light above that is not sequential.