“Real Perception of Reality” p: 171

AyinBase with R' Paltiel Tuesday 12 MenachemAv 5772  

Page 171 – lower quarter of the page (line starts, 'shenimshach...') For text, see link top right of the blog. And picture below.

The surrounding light cannot be grasped by sechel/mind. A prerequisite for grasp is defining and finding the edges. Surrounding light is infinite and cannot be grasped. But we can have an idea of the 'supremacy aspect' of the light. And this is a very significant knowledge.

And even when there is a reduction of life force, down to a focused movement of the hand, then still one is cognizant of the overall encompassing light and energy from which it is contracted. A real perception of reality is provided. When we see a hand moving, we see intent and a human being. This is what we comprehend.

The essence cannot be dressed in vessels. But the surrounding light can. And the reflection of the essence, does come to the level of vessels. We see the hand and know that it does not function independently. It points to the whole.

We just see the vessel, since it usurps the situation, but it is the light that is in the vessel. Not just the force that is moving the hand, but rather the will that moves the hand – without the will, nothing can occur.

The essence cannot be dressed in vessels. But the surrounding light can. And the reflection of the essence, does come to the level of vessels. We see the hand and know that it does not function independently. It points to the whole.

We just see the vessel, since it usurps the situation, but it is the light that is in the vessel. Not just the force that is moving the hand, but rather the will that moves the hand – without the will, nothing can occur.

“Please Pass the Salt” p: 171

AyinBase with R' Paltiel Monday 11 MenachemAv 5772 

Page 171 – lower quarter of the page (line starts, 'shenimshach...') For text, see picture below or see link top right of the blog (needs update).

We have been looking at the principle that by means of the understanding we have of the light in vessels, we come to understand the light that is categorically removed from worlds.

We get to know the source, from which the 'local' light comes.

And we see that even a reflection of the higher light is not suitable to be involved in the world.

In seeing a person, you recognize an essential element. You see a reflection of the essence (you don't see his soul, you see his face, hands and feet etc). And this reflection as such cannot be dressed in vessels – it is a total human being.

Functionality is what is dressed in vessels and definitions. Man perceives himself has having a mission, 'and that's why I have hands to do things'. And when you see a man with hands and feet it shows you here is a full human being in charge of his environment. If you look at a painting or a reflection in the mirror, you see just the function.

  

“Levels in Light” p: 171

AyinBase with R' Paltiel Friday 8 MenachemAv 5772 

Page 171 – lower third of the page (line starts, 'shenimshach...') For text, see picture below or see link top right of the blog (needs update).

We are saying that we come in contact with the light that is beyond worlds through the recognition and understanding of the light that is present in worlds. Now G-dliness at any level cannot be understood. Even a very fine touch cannot be comprehended. But as a result of the light that is in the world we understand that if there is such a light, there has to be the reality from which it is drawn.

This is like seeing a reflection of a human being and knowing that there is the person himself.

When you see the person in the mirror, you see a perfect replica. How is it created? Each aspect of the person is reflected individually. Like a painter, composes a view or replication by many individual brush strokes.

On the other hand the person himself is emanating from his essence as one reality. It is a reflection of his essence. Here it is not a composite – it is one whole reality, encompassing every detail of the person, by means of possessing the whole, not the details.

There is no vessel that defines, 'what is a human being' and that's what you get when you see the person directly.

When you see a person you see appearance, but you see immediately he has internal qualities and you know there is a real essence behind the appearance. In the mirror you just see the form. A picture is even less than the image in the mirror.

Essence does not consist of multiple points.

But understanding the light within world, and the G-dliness element of everything that is found in the world then one comes in contact with the light that precedes it. The essence itself you cannot come in contact with.

One can ask, 'who is saying essence should be dressed in vessels, we're talking about the light?!'

the main difference between atzmus ohr ein sof and the ha-arah, is that essence is true, in-and-of itself coming from no place. Something of this level has no commonality with anything outside itself. It does not relate to things outside.

The significance of commonality is that the objects in the relationship are composites. Essence is not a composite. Even in sechel you have points that cannot be described.

“We Fail Completely” p: 171

AyinBase with R' Paltiel ThursdayNight 7 MenachemAv 5772 

Page 171 – lower third of the page (line starts, 'bebiya...') For text, see picture below or see link top right of the blog (needs update).

We are discussing that there is know knowing in the essence. Knowledge is only applicable in the ha-arah – reflection. This is the aspect of G-dliness that expresses itself through keilim/vessels. It is not essence. Essence is not dressed in vessels.

The body has no real hasagah of its own. The body gives it a certain, chayut/life and thus it participates to some extent... Hasagah means, 'I understand something that is beyond me... and the body becomes excited and sensitive to the topic at hand...'

G-dliness in general is not at all similar to the creations... so if there is an element of G-dliness that is recognizable this is called hasaga/grasp. This is grasp or translation in our worldly orientation. By for example giving a metaphor/mashal for something, we put the topic in our framework to some extent...

Below atzilus things are grasped by vessels and definition.

If not for the space the box could not sit there. But the space not does not become the box. There is no way to capture space. It is beyond captivity. This is an example of something that is present and the basis for all existence, but is not captured by the existence.

Picture from Joel in Sweden

We say He made the world and provied metaphors/mashalim for us to understand Him and G-dliness... this is like space... it provides but is not captured... 

how do we get to know the level that is completely beyond wold is by first getting to know the level that is involved with the world...

24 minutes into the video. The Rebbe will explain that we will relate to levels beyond us. You will have a compelling element in your own sechel, not through external proofs... that enables you to relate to this.

What makes us know? Witnesses are not sufficient. What is so great about knowing something remote from the world. It is difficult for you to know. Yet you know it. It is known that the essence of ohr ein sof is not in proximity to worldliness and worlds... it never becomes part and parcel of world.

Atzmus/essence is entirely self-contained. It is 'in and of itself'. There is no way for it to be anything but itself. Try to define the world truth. We fail completely. It will not correlate with anything else. There is no vessel for it. Though truth is the absolute reality. We must eliminate from our thought that there is such a thing as an, 'accidental development'. The basis of everything is the truth of His presence. But this truth cannot directly relate to any created entity.

So it follows that, that which is dressed in the world is only a ha-arah/reflection.

The world contains many colors. This is due to the light unifying with the object.

Only a reduced light creates colors. It limits itself to the world and the vessels...

This means the reflection without the source from which it came... and being that this is what is dressed in the world, thus it is imperative that there is a source, from which it came...

It comes from it and is connected to it... this is a hamshacha... the reflection is connected to its source... 

Think of a person and his reflection. The reflection is called, just the reflection / ha-arah levad. It is an accurate reflection, but just a reflection. Is it a reflection of the person or his appearance? The reflection if a representation of the appearance of the person – which is not the person.

So a simple reflection can be contained in a vessel – the mirror. There is no real essence there. And everything there is specific according to the parts and appearance. In contrast to the person, where the appearance reflects the reality of the person.

World is anything that has to be created. Anything that is a primary reality is remote from the world / muflah min ha-olamot.

When you see a person and see his appearance, see him. His appearance can be obstructed, but this does not change the reality of his presence. This is the essence in the context of our mashal/metaphor. Thus the level that is remote from the world is also a reflection.

Sovev is a level that is too 'all encompassing' to be involved in worlds.

“It Cannot be Discovered, Since it Cannot be Absent” p: 171

AyinBase with R' Paltiel Thursday 7 MenachemAv 5772 

Page 171 – lower third of the page (line starts, 'bebiya...') For text, see picture below or see link top right of the blog (needs update).

We are discussing what is comprehensible (and to what degree) of the ohr ein sof. Ohr ein sof (eis) on the one hand is a representation of atzmus and thus there is no comprehension of that level at all. On the other hand emanations are open to comprehension. 

Any comprehension is only of the light that has a functional element.

And through this we can now the light that is remote from world. This is a light that surrounds the world and does not express itself and thus cannot be grasped by any worldly experience. This too can be at various levels. Either it is in a form of 'just knowing that it exists', since we know that the essence of the ohr ein sof, has no connection to being involved with the world (eino be-erech lehitlbesh beolamot).

Things that come in bits and bytes can be known in the world. Worldly knowledge is incremental and relative. Thus in this world things can be and not be. This is a primary requirement for worldliness. Atzmus Ohr Ein Sof does not have this concept of 'not being' – it is a primary reality and a replica of atzmus/essence. It cannot be discovered, since it cannot be absent.

Thus what does find expression in worldly terms is only a ha-arah/reflection. A ha-arah or reflection is a subset of the real thing – meaning if you see something in the mirror, it looks like the original. You see the effect of the presence of the original without it being there. The Essence cannot be dressed in the world (since he doesn't have 2 states of being and not being), but the reflection does have these 2 states. This is like appearance without the essence.

This is unique to the Rebbe Rashab and his chassidus. He takes you behind the scenes. Beyond 'how do you know it' to 'how do you relate to it'. So look to understand the process.

The Rebbe says, that by means of knowing the light dressed in world you can begin to have a sense of the light that is beyond world.

We see the world is finite and limited and that something is absolutely real cannot be dressed in world. The appearance can be obstructed, but the real thing does not change.

P 171 Sent by Noah

“Perfect Pitch; Straight to the Truth” p: 171

AyinBase with R' Paltiel Wednesday 6 MenachemAv 5772 

Page 171 – at middle of the page (line starts, 'al yeday ztimzum...') For text, see picture below or see link top right of the blog (needs update).

The initial light presented by atzmus/essence to represent it, cannot be comprehended at all. Comprehension of G-dliness is only relevant in the area of the functional expression level.

And the comprehension varies. Our usual level of knowledge is based on comparison. Like, 'what is the difference between a table and a bench?' This sounds simplistic, but it is the basis of all the knowledge that is of the world. A presence is known by its effect. Surely there is a deeper level, but that is a G-dly element.

There is also a higher level of knowing G-dliness directly, not by contrast. But our starting point is a worldly outlook. In the human form, the difference between the brain and the heel is their sensitivity, though they are both physical.

A mehus is hard to define in our world. In music there are notes. Usually they too are known in contrast to each other. But then there are people with 'perfect pitch' that can directly identify a note, not in contrast to others. This is like mehus – the thing itself – not in contrast to other things.

All the differences experienced in the world, relate to memale kol almin – His G-dliness being dressed into a vessel and an effect or functional element. The souls in the Garden of Eden sense Him directly. We too have a soul, but it is operating through the body and thus we don't fly out of the body, but work within this context.

This is like faith/emunah, 'I know it because it is true, rather than based on proofs and logic'. Faith is like the mehus of all knowledge. It precedes wisdom/chochmah, 'I know it because of the truth of my soul' and this takes a high level of purity. It is not real knowledge in the common sense of the word, 'it is who I am'.

“All Those Colors to My Dreams” p: 171

AyinBase with R' Paltiel Monday 5 MenachemAv 5772 

Page 171 – at middle of the page (line starts, 'yodin...') For text, see picture below or see link top right of the blog (needs update).

Light and essence are not comparable, yet this is light that essence has conceived. Essence wanted to be in light – revealed through light.

He wanted to be revealed in light. Thus there is an element of knowledge, but there is no way to know. The only knowing is of the lights and the revelations, rather than of the essence.

Colors are seen when the light is reflected from the object. The light does not insist on just illuminating at full power. This is indicative of the quality of being, mislabesh bekeilim (dressed in vessels).

In the sun, the light does not know darkness. It does not define itself as something that defies darkness. So too the soul in the body. It brings life to the body – to a lifeless body. So the life/soul at that level is defined as the 'bringer of life', but the essence of the soul is above this – it is the essence of life. This is why the impurity of death is the most severe. Why? Because from a perspective of real life/soul it cannot be related to.

So there is a level of light that recognizes darkness and provides for colors and brings out the 'light element' in the darkness.

This is the light that comes as a result of tzimzum/contraction and miut/reduction. Before the contraction, you have just simple, pure, 100% light. With contraction you have the concept of 'non-light' and then light comes and says, 'oh yeah, here too there is light'.

The fundamental reality is retracted. The physical world is fundamentally a lie. Why? Because you get to know it not because it exists, but because of its effect. There is no sense that, 'the table has to be there'. The Rebbe Rashab, when a young boy became ill and could not see physicality. His father the Rebbe Maharash came to visit him and brought his silver cane. The boy could see the cane. The father would leave it there so the boy could have a connection to physicality. This object had a fundamental reality.

The contraction is for the sake of enabling the light to relate to absence.

“Expressed in Light” p: 171

AyinBase with R' Paltiel Monday 4 MenachemAv 5772 

Page 171 – about a quarter into the page (line starts, 'devekut...') For text, see picture below, or see link top right of the blog (needs update).

There is nothing in essence, but essence. So how does light come from it? It comes by the will of the Essence. Totally volitional. The presence is due to the initiative of the essence. And thus there is an element of essence in the light.

A light that is a gilui/revelation from the essence – meaning the essence has that quality – there we can say it is a revelation from the essence. Like sunlight from the sun. The light is created by the presence of the sun. It is revelation from what the essence is.

But in essence there is no light and has no relationship to light and thus the light is not a revelation from the essence. Yet still, because it has an aspect of cleaving (bechinat devekut be-ha-atzmus) it means that the giving of the light, it 'this is what G-d wants (rather than it being reflective of who He is). 

Being that His will is to be 'in an element of light' (li-heyot be-bechinat ohr), it means that he wants not just that there be light, but rather that He be expressed in light. He wants to be expressed in light. And the resulting light is thus cleaving to him.

Here the 'cleaving' does not mean connected, but rather means, 'one and the same thing'.

So in truth, even as we do not know the level and supremacy of essence, so too, we do not know the essential level of the light.

Light and essence are incomparable. But essence wants to be represented in light. So if you go down to the essence of the light, it cannot be know... essence is perfect concealment and the essence of the light is also perfect concealment.

In the Zohar it says, that the creation of the world is 'in order that there should be knowledge of Him' and in the Etz Chaim it is written, 'what does the creation accomplish? It is so that there be revealed the perfection of His faculties and actions.' So this is saying that this ohr/revelation is showing perfection and can be known.

But all this knowing is addressing only the lights and the revelations. The spreading of the light, not how it is in essence.

That light, that has the quality of 'He fills all the worlds' and comes by means of contraction/tzimzum and reduction, to 'transport' it in vessels, is possible to know.

The principle of 'filling all worlds' (in contrast to 'surrounding all worlds') sounds like 'above worlds' since it is 'all' worlds.   

“I Don't Wake Myself” p: 171

AyinBase with R' Paltiel Sunday 3 MenachemAv 5772 

Page 171 – 1^st line of the page (line starts, 'pratiot...') For text, see link top right of the blog (needs update).

The kav/line has a faculty of essence. This defined, beginning of creation carries an infinite imprint.

“He and the life that comes from Him is one”, says the Zohar. And the Alte Rebbe says about this that the sphirot in atzilus are imbued the line from the Infinite (the kav from the Ohr Ein Sof).

And he also says, this light is of the aspect of the Illuminator.

Even after the tzimzum/contraction, an element of the Originator is found in the light. This is because it is initiated from above. The initial force is the ultimate reality that is present in all the lower stages. 

So the conclusion from this lengthy discussion, is that the creation of the light is not similar to other states of creation/coming forth. Bringing out vessels is a different effect and result. Even though the light too comes via the tzimzum/contraction, yet still it has the element of devekut/cleaving. Thus no matter where the light lands up it is representative of essence, and has within it a faculty of essence (koach ha-etzem).

P171 sent by Noah.

This is due to the special nature of light itself. It representing its source, rather than itself. This is why it transforms the world, and makes, 'day'. It never claims its own existence, and this is important to 'service' as well and that is because the impetus behind it, is not itself, but rather will/shine from above.

In the morning, 'I don't wake myself – I am awakened' and, 'He sends my soul back into me and opens my eyes and gets me up...' 'He gives me the impetus to start the day...' This is the key to reality.

So although there comes light from Essence/infinity you cannot says this is 'light from the essence' since essence is beyond containing light. 

There is no compelling factor, yet He could not have chosen differently. Or said another way, 'not that He could not have chosen differently, but rather the choice could not have been different.' His will is the creator of the light we have been discussing.

1 hour into the class: I want to reflect and put our thinking in some kind of context. A context that is totally different from 'normal' thought that deals with 'cause and effect'. Like the Rambam says, 'the start of thought is to know that there is a First Creator, who makes all, and thus creation and thought has a real basis'. We are talking of something that is way beyond thought/sechel/mind. We are talking about Essence. The truth of His presence. He is present not because he is presence, but because He is true.

The world presents falseness. Not true presence. The Torah does reveal to us that there is truth in the world, since it is His creation, but this is not a worldly phenomenon. So the intellectual faculties that are usually valid, fail in this arena. Here we have to be able to relate to 2 opposite realities, and yet there is no contraction. Chassidus is about being about 'light and dark' above 'good and bad' above 'definitive presence'. So too look at atzmus/essence, you have to leave behind the laws of intellectual thought, and some how we have by G-d's grace this capacity, but it is a completely different form of knowledge/knowing.

No thought can grasp Him. The mind cannot grasp 2 opposites. But, you can relate to it. In the faculties of the soul there are powers of the intellect. Chochmah/wisdom is sympolised by the letter 'yud'. This is seeing the point, without expansion of space and time. Though in thought there is no grasp of this. Yet chochmah glimpses this, and sees the 'thin strand' (kotz) that precedes the letter 'yud'. This is the emunah/faith of our chochmah. We are aware of it, but have absolutely no basis for being aware of it.

And this is why it is so vulnerable. You have to be careful with it. It is very easy to shake it or dismiss it with questions. 'But this is what I know, you want to know why I know? I don't know? This is my life. You want to steal my life from me. Go ahead'.

“The Wonder of Sunlight” p171

AyinBase with R' Paltiel Friday 1 MenachemAv 5772 

Page 171 – 1^st line of the page (line starts, 'pratiot...') For text, see link top right of the blog (needs update).

The conclusion of the discussion and metaphors is that in the kav/line is an aspect of infinity/essence, in spite of its limitations.

As the Alte Rebbe writes in Tanya, 'He and his Life/sphirot/ohr is one', and how can He and his emanations be one. In the shirot is imbued the kav/line from the ohr ein sof, where the light is reflective of Him Himself.

It is the exclusive property of Essence to make a new creation that has no beginning of its own. Only atzmus can do such a thing. This element of essence is present in the light even as it is after the tzimzum/contraction.

Even though light is a creation, it has the feature of devekut/cleaving. This is a key/main feature. It cleaves to and represents its source.

The light is a presence, yet cleaving to its source. 21 minute of video. It is essence in a yesh/'something' form. It has the faculty of the essence.

A unique quality of light is that it has its effect, like sunlight transforms the whole world to daylight, yet the effect if effortless. It is by virtue of presence. It does not have to battle with the darkness to transform it...

This is because light has a fundamental reality. But can you touch it or define it? No. Its reality is its source...

The effortless effect is due to its source.

If light in the sun is as fundamental as darkness is to us, why does the darkness offer no resistance to the light. A small amount of light pushes away much darkness. This is because darkness is fundamental, but only of non-presence.

The secular studies impurify the mind. The external world is readily available and close to the thought process. So what is the impurity? There are 2 states of externality. One is; 'okay, its here let's see how it works', but the second level says, 'no, there is just physicality, let's oppose Holiness, G-dliness is not real', and this is like darkness providing resistance. This is the impurity. Really light and dark are both from Him. And light has effortless effect.  

“Presenting Something Fresh” p: 170

AyinBase with R' Paltiel ThursdayNight 29 Tammuz 5772 

Page 171 – 1^st line of the page (line starts, 'pratiot...') For text, see link top right of the blog.

Real mind perceives G-d as a reality. Just like external logic needs an external basis, so too inner mind...

David was asking, 'what are we talking about in this class...?'

Rabbi is explaining how externality is experienced by touch etc...

Inner sechel attends to concepts that cannot be touched.

And Just like external logic needs an external basis, so too inner mind... you cannot live on imagination... though you don't see Him... don't picture a big buffalo and imagine fear... the perception of Him comes from the soul... the perception of the world comes from the body...

Sechel/real mind senses the soul itself... it senses life and sees, 'what life says...!' it sees 'what we want due to the fact that we are alive, pure life, unrelated to being in the world... I am interested in the world only because He sent me here to do something, but He is real, and that is my primary reality.'

And we are talking about mentor and mentee, since this directly speaks of the soul relationship, rather than the sechel/logical based relationship. Is a mentor imaginary, giving 'could be so advice' – no, he lives in a reality and gives to his mentee what can be real for him too. 

The mentor is in touch with his soul, and there is a big gap between him and the student/mentee. The mentor's mind is exposed, without worldly interference, to the message of his soul. And he wants tangible things to relate to...! so the mentor finds metaphors that are in this world and when delved into reveal an apprehension of G-dliness.

The Alte Rebbe points out that secular studies impurify the mind! The student has difficulties to divorce himself from that outlook.

The mentor reduces his own expansive reality, to give the mentee something that he can verify internally.

The mentor has to go back to a state of discovery. This is the way he will reach the mentee. Nothing less than this will reach him. The master has to present something fresh. The mentor cannot just relive the steps he took... The mentor has to join the student in the trenches.

Back inside the text: the creation and existence is originated from above. (46min of video) You may may think the level below starts seeking and says, 'I want to go look for meaning... ' but this is an initiation from below. 

You see a man walking. Do you see something moving his legs, or do you see someone going somewhere? The moving of the legs is a means to an end. But what you see is the legs. But you say to yourself, legs don't move by themselves – something is pushing and initiating – this is what is really happening.

So if we say the push for anything is from below, then it is all based on shortcoming, and economy of scarcity and struggle for survival.

On the other hand, when it is initiated from above... things have a different quality. They are sourced in Him. Based on He, that is beyond shortcomings, and the One that does not need anything. And so the result of this is that in the kav/creation is sensed, not shortcoming, but the essential truth of it, even though it is limited. We sense the presence of G-d in the world, in that we sense the world's invulnerability... the world is not vulnerable, because it has an intrinsic truth – it is not there because it has to protect itself – and this is a G-dly reality...

This kav/line (process of creation) has the faculty of essence / koach ha-atzmus. 

What is the meaning? Essence is only in itself. There cannot be essence in ohr/emanation. But there can be the faculty of essence / koach ha-atzmus.

We look at the metaphor of a host and his guests to get a perception of this. His presence gives substance to everything else. If the host should leave, you wouldn't care for the meal... The koach ha-atzmi means that it brings this element of the host with it.

“Intended From Above” p: 170

AyinBase with R' Paltiel Wednesday 29 Tammuz 5772 

Page 170 – 1^st line of the second paragraph of the page (line starts, 'vehadugmah...') For text, see link top right of the blog.

The mentor/mashpia, hides the light of the sechel/mind as an initial step. But an essential trace remains. This is the reality. A manifestation of a certain essential truth. It includes all the light that will be revealed. And this is how it is above, concerning the creation of the world.

In order to facilitate the revelation of light from the kav/line, which is an expression of the entire truth, but in bits and bytes... this is by means of the infinite light that is before the tzimzum/contraction, becoming hidden and retracted; and then repeating and returning into revelation – a trace or point that becomes the kav/line.

So even though the light goes through a contraction, it is retains the quality of kiruv/closeness. You cannot have light if something obstructs its flow. There must be a clear channel back to the source.

The ohr ein sof, wants to stay close, and this is the cause of the light after the contraction. This is key – it is intended from Above. Things are not fighting for their existence. They are created and maintained from above.

So the infinite is manifest through this 'local light'. This means that this lower light is retaining something of the essence of the original light.

The infinite aspect includes opposites. This is achieved by the kav/line, since it has this element of essence and infinity that it gets from the infinite light that preceded any contraction. So there is incorporation of opposites and details. 

“We Look at the Sky” p: 170

AyinBase with R' Paltiel Wednesday 28 Tammuz 5772 

Page 170 – 3rd line from the end of the top paragraph of the page (line starts, 'hamafsick...') For text, see link top right of the blog.

The mentor/mashpia, hides the light of the sechel/mind as an initial step. The light of sechel/mind is a broad reality – it is way beyond the 'thin legs of logic'. The light is what, 'holds the logic up'. A man who walks the tightrope, needs great skills, but the central focus of the feat is that he does not depend on the ground – like a human being in general he is held up by his goal – the focus of where he is going. If he looks down at the rope he falls. In a way this is like all human beings. We look at the sky, not at the ground.

To reach the student the mentor has to remove the light from himself and reduce things to their practical, earthly basis. But he doesn't leave it at that! He brings the light back – the light is drawn from that original light and is made to shine on the narrow structure.

The mentor brings light to shine on the practical level. And this is essential. Structure alone lack a soul/human value.

This light is not new, it is an aspect of the original light... and similar to it. It is from the external level of the light that was present before the concealment.

The illumination is from the original light and connects to it. It is from the way he understands himself, and connects back to himself. The mentor's essential faculty (kocho atzmi) is revealed to some extent.

This has all been a mashal/metaphor for the tzimzum.

The mentor does not teach what he knows, he teaches what he is!

“Back and Forth” p: 170

AyinBase with R' Paltiel Tuesday 27 Tammuz 5772 

Page 170 – lower quarter of the top paragraph of the page (line starts, 'ubah bechinas...') For text, see link top right of the blog.

The Rebbe is presenting to us an explanation of how the mashpiah/mentor guides his student.

Even after the mashpiah conceals his own knowledge, there remains a 'practical' element that can be presented.

After the master removes the light of the sechel, he 'steps down' and looks at the topic as if he has never understood it. Yet he retains a 'nekudah klalit' – a general point that is hidden... And this point is what limits the mentorship... he joins the student in 're-examining' the topic... a new structure and presentation is freshly created from the 'nekudah klalit' – general point.  

In order to facilitate revelation of real light, the point needs to be developed. The details need to be recognized within himself as the mentor decides what to reveal to the student... he develops the full topic again... and that occurs when the light that he had concealed, he re-exposes from a new angle. The light now illuminates the point. Before it was 'pure light' that was not suitable for the student, but now he has an illuminated point for the mentee.

The master perceives the full light, except that it is like light that comes past an obstacle... due to to the limitations the 'point/perspective' is placing on the light...

The master explains the external reality by connecting it back to the light of inner reality. Now the soul element can be seen within the particular external reality.