“Experience Truth” p:12

AyinBase / Ayin Beis with R' Paltiel ThursdayNight 18 Adar 5773 

Page 12

Below the middle of the page – (line starts, 'bezeh...') For text, click: Here.

We are looking at the difference between ohr and shefa. There are 2 types of relationship between master and teacher. In shefa there is an actual reality. An element of the essence is being transmitted. The mind/sechel of the master/rav is transmitted.

And light/ohr is different. It is only a reflection. It is not the essence. The essence is not involved in the giving off of the light. A piece of the essence is not involved. Like the light of the sun – the sun is not bound and preoccupied in the activity of light.

The master who addresses 'ears that do not hear' is in great distress. But the sun is not bothered if clouds block the light from reaching the earth. There's no real relationship there.

You may say the light is a real full representation of the sun. But if you think of a stone that is thrown and how it is imbued with a human aim you sense the master's intent and involvement.

The master aims that the sechel/mind reaches the student. It is not automatic. This if shefa/flow. He is giving something of his essence. The sun does not have this essential element of the essence.

The master gives of his will. This is the basis for the sechel/mind that he gives to the student.

The first thing is to recognize oneself. Then you have a certain reality. And then the goal is not 'to be' or 'to survive'. He wants 'to be himself'. And from this essence comes his sechel.

The real effect of light is not to 'see across the street'. The sun does not know darkness. It does not have a wick or dark element.

God implanted real light in the sun. The light comes from an essential source and is not created by some kind of activity. The impression created by the sun, rather than many candles, is one of the essence of light.

'The sun is out' - we sense an essence. This is the Godly gift to the world, that there is light, not that you should be able to see – creating a new state called day time.

This light from the sun comes without effort. It is an essential reality in the sun.

This is 'what the sun is, and not what it is trying to do for you'. And this is why it transforms the environment.

The soul gives life to the body. There are many different levels, down to the lowest level of physical action and sensitivity. Life does not have a limit. It is absolutely constant. Life is representative of the actual presence of nefesh/soul.

On the one hand it is a representation of the essence, on the other hand we say the essence is not involved. Sechel comes from the ratzon/will. Man wants to be what he is created to be and from this comes sechel. From the recognition of the self.

Self recognition is superior. This is where he connects to God. This is where the truth is given to him. He doesn't just want to be, he wants to be the Godly truth that was imbued into him.

“A Great Import” p:12

AyinBase / Ayin Beis with R' Paltiel Thursday 18 Adar 5773 

Page 12

Below the middle of the page – (line starts, 'bezeh...') For text, click: Here.

We are looking three examples of shefa. In the sechel/mind element the shefa is more intellectual than factual. Its of the ratzon and not tangible.

So at the sechel level one needs to focus on the principle. It is not something that can be grossly identified.

Sechel is a real perception.

“A Piece of My Mind” p:12

AyinBase / Ayin Beis with R' Paltiel Wednesday 17 Adar 5773 

Page 12

Below the middle of the page – (line starts, 'bezeh...') For text, click: Here.

We are looking at two types of relationships. Ohr and shefa.

In shefa there is an element of the mentor/mashpia that is given... 'he gives him a piece of himself'. The metaphor for this was the throw of the stone.

Light/ohr is different. It is only a reflection. It is not giving, 'a piece of himself'. Think of the case of the light and the ray of the sun. The ray is different from the light. Ohr/light reaches across an expanse. Ziv/ray is the 'shine'. 'Ziv' does not really have an english translation.

Ziv is used in the meaning of a 'radiant face'. This remains attached to the face/source and does not travel.

Light is an effortless effect of the source. It is automatic. It is due to the nature of the source. It is not due to the source 'attempting to generate light'.

“Go With It” p:12

“Go With It” p:12 AyinBase / Ayin Beis with R' Paltiel Tuesday 16 Adar 5773

Page 12

Below the middle of the page – (line starts, 'bezeh...') For text, click: Here.

At the time of hearing from the mashpiah/mentor, the recipient must be focused on receiving what is being given. He has a personal experience of, 'it makes sense'. It is the inherent truth coming through, the provides the 'it makes sense' element. A stone flies, because 'it lets the person throw it'. So too with the person, 'you let the mashpiah/mentor teach you'.

That is hashapah/mentorship. That's why it is called shefa.

We have an understanding of ohr/light. Presence. It is not 'he is there' in an insignificant way, but, 'he is there with all the ramifications of his presence'. His home fits, his personality. A wealthy person is not one who has money, but one who relates to it and does not loose his head due to his wealth.

It is his presence that makes this his home. But this presence extends only to the extent to which he can relate.

The ohr/light is only a reflection. But it is a reflection of the essence. It represents 'what this person stands for'. The hashpah is of the essence itself. The throw of the stone is not just the result of movement of the hand. There has to be an aim. And only a human being can give it this quality. Here the influence is not by ohr/light, but by shefah – he has to actually propel the stone.

Shefah is an actual piece of the essence.

“Review Session”

p:12 AyinBase / Ayin Beis with R' Paltiel Monday 15 Adar 5773

Happy Purim!

“Real Mind” p:12

AyinBase / Ayin Beis with R' Paltiel Friday 12 Adar 5773 

Page 12

Lower third of the page – (line starts, 'key im...') For text, click: Here.

We are looking at the influence of sechel, in the manner of shefa, which means it is in the same category as as a flowing river or a stone that is thrown. We see that the teacher/rav is fully involved in the material he is transmitting.

This is because it is a transmission of the body of the reflection of his sechel (guf ha-arah sichlo).

The rav/master can give over an element of what he understands, but not his own experience.

What is so important about his own experience of the sechel? We are exposed to sechel chitzoni (external mind) which even an animal or a computer can recognize.

So we have to clarify for ourselves that sechel is an inner reality. Sechel that is known exclusively by logical deduction is something external and not something that is really related to. Sechel is knowing the truth because it is true.

Sechel is fundamental knowledge. The basis for it is the reality of life. And this is the sechel that the mashpia/mentor has unto himself. His emotions and activities are based on this sechel.

Then there is ha-arah sichlo (a reflection of his sechel) that he can transmit to the student.

And in this influence the mashpia/mentor is giving the guf of ha-arah sichlo, which means that what is being presented is not the proof and external elements, but the truth of the statement, even though it is a ha-arah (reflection).

Seeing the mentor present the material gives the body of the reflection of his sechel. At that moment the mashpia is connected to the truth where that sechel is based. And for that reason he must be fully involved and commited to it. He is not remanissing.

The master has to sense the universal truth of the topic and then that is the platform for the transmission.

The truth of our mind is based on chochmah/wisdom. Chochmah has no proof. It is beyond debate and is the fundamental element of all human sechel/mind. Thus all learning is based on this fundamental truth and this is the strenght behind it. If you do not perceive that the world is held up by His will, then you don't have trust in anything.

“The Body of Mind” p:12

AyinBase / Ayin Beis with R' Paltiel ThursdayNight 11 Adar 5773 

Page 12

Below the middle of the page – (line starts, 'lechen...') For text, click: Here.

The shiur opened with a question from Dovid. He asked about how on the one hand we are invoved with all worldly situations and we are comfortable speaking with people on the other side of the world, yet we are also saying that there is a limit to the human expansiveness...

Man has been given the jurisdiction and ability to arrange the world and affect it with his spirit.

This is why an object used by a Jew or by a righteous man / a tzadik acquires a special status. The sidur of the Baal Shem Tov was written by hand, and the Rebbe was afraid to touch it.

We are aiming to understand why it is called 'ohr ein sof' rather than 'ohr ein lo techilah'...

Sechel/mind is a spiritual thing. It is a sense. Not a physical thing. You cannot take a piece of sechel and give it to another.

The human sensitivity to reality, is sechel/mind.

The sechel perceives the human reality. It perceives the reality behind everything. It perceives the significance and life element in everything.

So why do we say the master is giving the body of the reflection of his sechel (guf ha-arat sichlo)?

Sechel/mind is intangible, but the sechel as contained in the master/rav is an experience of the reality of his soul. So it is only a reflection, but there is a reality to it. For the master the sechel is really compelling. It is reality itself.

Then the sechel/mind as he imparts to the student is a derivative of his own experience. He can only impart a reflection/ha-arah of his experience.

“Containment” p:12

AyinBase / Ayin Beis with R' Paltiel Thursday 11 Adar 5773 

Page 12

Around the middle of the page – (line starts, 'velachen...') For text, click: Here.

We are looking at why He is called 'ohr ein sof' – light without end... as opposed to light without beginning...

And to examine this we are looking at the nature of 'light/ohr'. And to do this we contrast light with shefa/flow. Both ohr and shefah have an effect on the outside. These are 2 ways of influence.

They are different. Light does not carry the essence along with it, whereas shefa does carry an actual part of the source.

2 examples of shefa are the hand that throws the stone and the flowing river.

What is the emphasis of saying the hand can throw a stone so it flies, 'opposite to its nature'...?

A man can occupy his home without effort, but there is a limit. He cannot treat the Empire State Building as his personal dwelling.

A person's light spreads to the place that he can reach. Within the reality to which he can relate.

So the stone's flight, contrary to its nature, means this is within human perception. This is shefa: he uses some of his own strength to propel the stone.

This is a real flight only if intended in a certain direction.

And because a person has to 'put himself into the act of throwing' he cannot do another activity at the same time. He concentrates on the throwing and cannot, at the same time do something else.

The same is true with bestowing sechel/mind to the student. The master/mentor becomes defined by the hashpah/influence. This is because it is not effective if it come automatically. Rather he is preoccupied with the activity and is bound by it.

This is because in the mentorship is drawn the essence of his sechel/mind.

This influence is much more refined that the examples before, but it is called shefah and not ohr/light.

“The River Flows” p:12

AyinBase / Ayin Beis with R' Paltiel Wednesday 10 Adar 5773 

Page 12

Around the middle of the page – (line starts, 'techilah...') For text, click: Here.

We have said there is 'ein techilah / no beginning' and 'never ending / ein sof'. Creations are not primal. They all came into being at some time. But some of them are eternal.

This would be the case if Creator's will for them, that brough them into existence is infinite...

Shefa is an actual import from the source. Think of a flow of water. Actual water from the spring is found down stream.

If a man throws a stone, the force of his arm propels it upwards contrary to its nature. This is not a reflection of the arm's influence. The actual force of propulsion is exerted on the stone. But at some point the arm needs to recuperate. The force remains sourced in the hand.

In contrast a flowing river has the same source of power present at all points along its course.

So both the flowing river and the process of throwing are both examples of shefa.

Contrast this with ownership – the man owns his home in a manner of light.

“What Is Light?” p:12

“What Is Light?” p:12 AyinBase / Ayin Beis with R' Paltiel Tuesday 9  Adar 5773

Page 12

Around the middle of the page – (line starts, 'techilah...') For text, click: Here.

What do we mean when we talk about light/ohr? And the sun itself is confusing...

And we say 'ohr ein sof' is some kind of energy that is emanating...

So we need to remember: our primary example of light is a person. A person has the properties of truth and reality – the qualities of the Creator. Human life cannot be measured by functionality. The human being bears testimony to the world being a Godly creation.

The human being creates a domain. He has a home. The home is his place in the world. He 'owns' it. Every crack and crevice of his home is part of his domain. It has nothing to do with functionality. This is representative of ohr/light. Influence extending beyond himself.

The world was intentionally created. And the human being has an element of this intention and truth.

From the truth of His Presence came forth all the creations.

Only and essence has light.

Human ownership is not due to claim and protection. It is due to his reality. This is due to the 'light/ohr' of the human being.

But you cannot think of the Empire State Buiding as you personal home. This is to say the ohr of the human being is finite. It is limited by his intellect. Man is essential, but he is a created essence. A limited representative.

Hashem is without limit. His awareness is limitless and hence His light is ein sof... it is everywhere. It is automatically eveything. There is no domain to large for Atzmus/essence.

Know, 'He is everywhere and knows every detail that is going on. A small mosquito in the center of the earth does not escape his observation...'

“What It Stands For” p:12

AyinBase / Ayin Beis with R' Paltiel Monday 8 Adar 5773 

Page 12

A third into the of the page – (line starts, 'she nikrah...') For text, click: Here.

We are looking at how something that is primal is eternal. So why do we say 'ohr ein sof' / 'the light without end'? Why not say 'light without beginning'?

Creations also have an element of eternality. Something like the sun is seen to persist across time, even though it is a creation. So too with a species that continues to exist.

They persist in their presence by will of their Creator.

Creations tend to dissipate. A creation is brought into being by the One the precedes it. So the creation is due to an 'additional action'. And an action is not unlimited. An act is defined and has to be constantly rejuvenated.

The creation has to be constantly rejuvenated, because in essence it does not exist. Even after it is created there is nothing that compels it to exist. Things change. Think of the way the design of cars change each year. They don't have an eternal quality or compelling presence even though they work just fine...

the human being too is a creation. So even though we said the human spirit is much more persistent than is indicated by the fact that it too is a creation. There nothing in and of itself compelling about the human being – it is a creation of God.

But, they are rejuvenated by the will of the Creator.

The significance of the human being is not by virtue of his presence. His significance is not due to his own being, but rather due to the will of the Creator.

The human being sees the spirit and the animal sees the tangible. A cat in a wedding hall sees tables and chairs. A human being sees the simcha...

“Constant Craving” p:12 AyinBase / Ayin Beis with R' Paltiel Sunday 7 Adar 5773

Page 12

Top of the page – (line starts, 'hinnini...') For text, click here.

The life that comes to enliven the world, is delivered in a manner of ratzu ve shuv (back and forth).

This is like the way the soul enlivens the body. It constantly is constantly coming forth and reverting back. This is like the beatin of the heart, which has 2 movements. In and out. If it this life has just one mode – going forth and relating to the body, then that would not give life to the body. There has to be a reverting back and then a coming forth again. When it reverts back to its source the life if rejuvenated with this process.

Then when it comes forth it brings new life to enliven the body.

We looked at this on the level of sechel/mind. The same process is seen in the way the mind works and learns... This is seen in the process of learning. Lets say you review something for the second time. It is not just a review, it includes an experience of learning – it reconnects with the essence of the sechel. And this essence is beyond mind/sechel.

Your learning has to be connected to the basis of sechel.

Picture from Joel in Sweden

You can learn and discover a certain truth. And significance can be missed. So therefore for that truth to have impact he has to make a conscious effort and the innate life is lacking.  

There can be a different scenario where the sechel is a living sechel. He senses this is reality, I live with this. So then the middot/emotions follow automatically from this truth and are imbued with the vitality of the soul.

The proper way of learning is to revisit and rise back up to the essence of the sechel with each review. This has a deep effect. It is a new experience of the same sechel/mind and it is deepened and broadened. His mind, emotions and actions are imbued with new vitality.

This is also the way the soul gives vitality to the body.

In our days there are 2 ways the life of the body is interpreted. A worldly view is that the vitality belongs to the body and is on a physical level.

We reject that and say, the vitality of the body is drawn from the soul all the time. In order for the soul element to be felt the sechel/mind needs to revert back to the essence and stay in touch with the essence all the time.

The 10 sphirot are like a flame that is connected to their coal. As it says, 'God is a consuming flame'. Like the flame that can only exist while based on the coal. The flame is connected to its source.

The cause for the striving/ratzu can be seen by looking at the principle of 'ohr ein sof' / 'light without end', and why it is call this and not 'light without beginning'. Every kadmon/primal entity is nitzchi/eternal, but not every eternal entity is primal.

How can something that is not primal, meaning it is a creation and a specific presence, be eternal.

There are things that exist indefinitely like the sun. This is an individual entity. And then there are also species the exist indefinitely, although each individual member has a limited existence.

“Back and Forth” p:11-12

AyinBase / Ayin Beis with R' Paltiel Friday 5 Adar 5773 

Page 11

Lower quarter of the page – (line starts, 'gun eden...') For text, click here.

The revelation of the Garden of Eden defies the usual process (seder hishtalshalus).

Seder hishtalshalus is like a flow of energy from above, but each level retains its own identity.

The Torah too defies the rules of the world and completely elevates. And about the Torah it says, 'all its paths are peace'.

And the difference between 'ways' and 'paths' is that the way is a public thoroughfare and the path is a narrow private passage. So why is way/derech mentioned first and then path /netiv?

The Godly energy that comes to enliven the world has the element of coming forth and returning. It is not in a constant state. It is in a state of action. In and out.

What qualifies as world? A situation of 'time and space'. There is past, present and future. It is not a simple constant. There is action and reaction. And even such a thing as sight, that seems constant, but in reality if it was constant we would not be able to process it. Things that are constant are higher than world. Like ratzon/will and oneg/pleasure are constant.

This is like the life of the soul that enlivens the body. The body cannot relate to life of the soul per se. The soul affects the body in a manner of ratzu and shuv / back and forth. The life is given and withdrawn. This is like the pulse. The beating of the heart. It has 2 movements. In and out.

When the life force is removed and reverts to its source it is rejuvenated. And then it comes forth with new life, to enliven the body.

This is the process describing perceptable life that the body actually recognizes.

Think of knowledge. It is a process. You aquire it. You learn something. You apply your insight in order to relate to the new concept and thus it is acquired. This means the real process is that an inner point is aroused that correlates to material. And this is why review is important. At each repetion the sechel is refreshed. The repetition must reach up to the source of the sechel each time and without that the repetition would be repulsive.

“Like a Gift; Like Labor” p:11

AyinBase / Ayin Beis with R' Paltiel ThursdayNight 4 Adar 5773 

Page 11

Below middle of the page – (line starts, 'she poal...') For text, click here.

We are looking at the effect of Torah is from below to above, through the refinement of the 'animal soul', and this results in a totally new type of influence. “New Mind” is revealed. This is from the 10 sphirot as they are treasured internally in their source.

The animal soul on its own relates to the physical and coarse.

Their is a complete transformation of the animal soul. At the outset the animal soul lacks a sense of value. It is reactive. The Godly soul sees truth. The Godly soul can give direction to the animal soul, to the extent that it is transformed and incorporated into the Godly soul. As a result of this the vessels are purified to the extent that they can contain the essence of the light.

The Garden of Eden is the revelation of atzilut. A grasp of truth/Godliness. This is contrasted with the animal soul's perspective of 'the eye sees and the heart desires' in this worldy context.

As we discussed the 'animal soul' does not sense a fundamental significance in life. It senses the experience. It says, 'this looks good' or 'this is tasty'. This is reactive. It sees the physical as reality. It does not have its own perception of the value of life. The human being differs from this. It has a true value of life due to the Godly gift of a soul/nefesh. And the Godly soul can imbue the animal soul with this value – this intrinsic value.

This is a completely different understanding. It cannot be proven or logically deduced. 'You cannot put a head on someone's shoulders'.

The point: there is only one truth, but that truth is really true. It is not compromised. It is not dependent on situations. It is the source of everything. There is intrinsic value. Presence that needs no justification. In our physical setting we are quiet far from this truth, since all we value is due to some effect. But He gave us a Godly soul that has a perception of this truth. And this is the basis of real sechel/mind which is based on truth not proofs. The fact that the animal soul is oblivious to this truth makes it hard for us to relate to life itself. But there is a Godly soul which guides the animal soul. In our world we have a limited view of the Garden of Eden.

Human beings have a sense of truth. A truth you cannot wrap your mind around. A light that is beyond vessels. Reality itself.

“Presenting Reality” p:11

AyinBase / Ayin Beis with R' Paltiel Thursday 4 Adar 5773 

Page 11

near middle of the page – (line starts, 'she zeh hu...') For text, click here.

We have been looking at the refinement that is brought about by shem Mah. It brings a revelation of the essence of the sphirot, that are treasured within the source.

The soul descends below for the sake of an ascent. The neshamah/soul is Godly and recognizes elokus/Godliness even before its descent.

The ascent is accomplished by dealing with the animal soul.

By means of this work the soul rises to the level of 'He and His life/vessel are one'.

The animal soul is only able to relate to physicality. By means of refinement, the animal soul becomes incorporated into the Godly soul. It becomse sensitive to the perspective and light of the Godly soul.

“The eye sees and the heart desires” and this seems like a natural situation. But when you think into it a new perspective surfaces. A human being came to the world to bring light. Not to be affected by the world. He is not to be a reflection of what is in the world – that is an animal. An animal does not have a sense of reality beyond experience in the world. The human being is an essence. His life comes from the source.

The animal soul of man also does not have its own perception of right and wrong – it is reactive. It responds to its physical environment.

The Godly soul on the other hand has a totally different perspective. It is not a 'thing' in the world. It is not affected by the sights of the world. It sees the reality. Not the reality of world. Only the reality of Godliness. It affects the animal soul to a certain degree, showing it that reality is not worldly, but Godly.

Sechel/mind relates to light. And even the animal soul can relate to this.

“New Influence” p:11

AyinBase / Ayin Beis with R' Paltiel Wednesday 3 Adar 5773 

Page 11

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

In response to a question from Akiva, Rabbi opened the class with a review of Tikkun and Tohu and Mah and Ban.

The essence of Mah is the hidden, treasured sphirot. These treasured sphirot are recognized and appreciated by the source itself (in contrast with sphirot usually being needed for 'outside' expression).

This is like the primary desire of a human being. He desires to be a human being. But he is a human being! He was made this way. But he wants it. There is a recognition of the greatness of it. This is a direct reflection of the essence. Only the essence can appreciate this significance.

Additional light is brought by Torah. It represents the chochmah element. It also presents details. It makes a statement without seeking justification at the lower levels.

This is the 'derech'/way of Torah. It is the pathway of the light. It provides a channel. It enables a new influence from above that defies the usual manner of cause and effect (seder hishtalshalus).

'The paths of Torah are pleasantness/noam', says the verse.

And the Zohar says Torah is providing a path from below upwards. This is to be understood as clarifying that the descent of the soul here below is for the sake of its ascent. What type of ascent? That it should rise up from the level of its origin to a higher level.

'He and His vessels are one' is, at the levels where the souls originate. This is keilim de atzilus. 'He and His life is one', is the level of chabad. This is like a rise from emotions/midot into mochin/mind. How is this accomplished? This is done by means of the service/avodah of perfecting and 'sorting out' the animal soul/nefesh ha bahamit.

This is because the animal soul is an entity at a coarse physical level. The animal soul is not capable of relating with something that does not have a course tangibility/physicality.

Then by means of the work of the Godly soul, the animal soul is 'reigned in', bitul hayesh is affected...

“New Mind” p:11

AyinBase / Ayin Beis with R' Paltiel Tuesday 2 Adar 5773 

Page 11

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

We stepped into a new concept: 'New mind' – mochin chadashin – which is a new status a new reality – it is the sphirot as they are contained in the very source.

This level first begins to be recognized after the initial excitement, which is based on seeing something very fine and much higher than his own orientation... and the excitement is not, 'how great it is to find something wonderful', but rather the very perception and understanding is by means of his faculties and how it affects him... he is relating not to the truth per se, but to the affect it has on him, and this is the basis for the excitement and part of the understanding.

After that comes a focus on the reality of the light itself, and there 'the King Himself is present' and there is no excitement. There is nothing to understand about the king. It is reality itself. And only through bitul/nullification does one relate to reality. And the way to begin to relate to this is by means of chochmah/wisdom.

The wise man says, 'I choose the king'. His eyes are on king himself and not any benefit for himself.  

This is new mind. It is a new light that is incomparable to what was experienced within the framework of seder hishtalshalus. This is the difference between, 'true' and 'truth'. Truth is an element that is beyond world.

This effect is brought about by the Torah, which is from chochmah/wisdom and bring the revelation of the shem Mah. Torah is enclothed in the world, yet it completely ignores the limits in the world. It expresses infinity in worldly terms. It defines things it its own light. On what basis? On the basis of the Godly presence.

And this is 'derech haTorah' / the way of Torah. That by means of the path that it provides are introduced new lights that do not conform to the seder hishtalshalus.

“You See It; You Don't Have It” p:11

AyinBase / Ayin Beis with R' Paltiel Monday 1 Adar 5773 

Page 11

9 lines from top of the page – (line starts, 'kuti malkah...') For text, click here.

After there is the initial refinement and there is excitement over matters of holiness, then the animal soul reaches a higher level of focussing on the King Himself, rather than as He is perceived from his vantage point. And here there is no excitement, jus a still silent voice...

And this is the introduction of 'mochin chadashin'/new mind.

Will/ratzon and pleasure/oneg are phenomenal qualities and the true reflections of soul/nefesh, but they are not embedded in the body – they are surrounding faculties and cannot enliven the body. Life in the body comes via chochmah and mocin chadashin.

“Definitions Vanish; Excitement Leaves” p:11 AyinBase / Ayin Beis with R' Paltiel Sunday 30 Shvat 5773

Page 11

6 lines from top of the page – (line starts, 'bechinat...') For text, click here.

We are being introduced to another level in the topic of sphirot. And also in shem Mah. There is a reflection of shem Mah that is recognized... this is an aspect of crown/kesser that is recognized in chochmah/mind...

This was the original intent, that this lofty level of infinity, will be sensed in the lower levels... that are oriented to time, space and definition!

So the chochmah stay as chochmah but it has a reflection of kesser. This reflection provides guidance of what is the truth...

And what about the level of the animal – shem Ban? There is enormous excitement and impact. There is submission to the truth but the identity of the recipient is not changed. It is not yet a thorough birur/refinement.

This excitement is a precursor to something much greater...!

Next is the arrival at a higher level.

After excitement comes the realization that the shem Mah is present in this world... the truth of shem Ban...

He's still in a vessel, but there is a quiet voice, and the King is seen, and all definitions vanish and excitement leaves and it is reality itself.

Eyesight is a metaphor for this. It is a faculty. But its activity is accomplished by its bitul/nullification, not its activity. It is a clear channel.

The goal is not to destroy your whole personality. Do not set nullification as a goal. Nullification/bitul follows perception of a higher light. I put myself aside to relate to the light...

How does a body accommodate light? They are different realities. And yet the soul/life activates the body to such an extent we say, 'the body is alive', and this is an accurate description... this is due to the chochmah/wisdom element. It brings life into the body. Chochmah is in the brain. The most sensive organ. It senses live. Chochmah is the bridge. It is a faculty, yet it absorbs the entire light/ohr.