“Ever Expansive” p:14

AyinBase / Ayin Beis with R' Paltiel Monday 20 Nissan 5773 

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4^th line from the end of the second paragraph of the page – (line begins: ve-ha-ah-havah...') For text, click: Here.

To review what we learned on Friday: in addition to recognizing the special closeness, manifest in the world... that He has descended to give the world a Godly quality... this is an enormous show of closeness... giving not only what is necessary for it to exists. It is a grant of Godly life and presence... and in addition we meditate on the greatness of Him – gedulus ohr ein sof.

This essential greatness of elokus/Godliness means that no edifice can be too big to contain it. It is ever expanding and is never 'out of place'.

He senses the preciousness of Godliness – that it is truth itself without bounds and he desires closeness... and seeks Him, since 'this is the only thing worthwhile...'

This love brings a person to the actual doing of mitzvoth. By means of this, there is a revelation of G-dliness within his own soul. He becomes attached to Godliness.

This love and doing mitzvoth, reveal His presence with us. Mitzvoth are designed to bring Godliness into our own paramaters. Even if we get confused and do not understand their significance, and think to ourselves, that they may 'provide nice guidance in a worldly context', but the truth is that they are Godliness presenting it self in worldly terms...

When doing mitzvoth, there is a cognizance and of Godliness and a Godly participation in his daily life.

There is a recognition of Godliness rather than world.

Think of sunlight. Am I seeing across the street? Or am I seeing light? Of course I can see across the street, but it is part of a G-dly reality. but the practical element is secondary.  Daylight itself is the main gift here.  Sight is a phenomenal faculty – a Godly faculty. It extends to everything we relate to, but we lose sight of its significance.

Think of a car – the human spirit is the basis for the car. From a worldly perception you see things in 'their present state'. From a Godly perception you see things from their origin. When you are at the table, do you see just the food in front of you, or the host and the origin of the gathering...?

There is a difficult moment when eating... will we descend to the food or elevate it to us...

Yes indeed we get hungry, but in the human Jewish context, hunger is directly connected to the fact that I need my full strength and consciousness to be a full human being and this hunger is draining me from that purpose. I want to eat to regain my purpose. This is the minimum level...

Rabbi was talking with someone who had an addiction. Usually he is able to show the person that he is not addicted. In this case he asked him, 'when you are into this do you have some sense of benefit at the back of your mind, or are you just into it?' and when you see his answer you find the human element that can be used to lift him from there. The human and Godly element. There is not a mitzvah that we cannot perform. We put a strap on our head and heart (tephilin) and a scroll (mezuzah) at the door, to connect ourselves and the house to God. The elokus in the human spirit is the whole being.

Here in this world we cleave to Him by means of His Torah and Mitzvahs.

”Closeness" p:14

AyinBase / Ayin Beis with R' Paltiel Friday 18

Nissan 5773

P14 near the end of the page.  At ‘am krovo’

We are looking at the principle of kiruv/closeness.  The kind of closeness that brings about ahavah/love.   Where does this love come from?

  

The love is not the result of the favor.   The special interest results in the love.  The special interest is the human or G-dly element.  

It is beyond personal obligation.  The human element is a sense of the truth of something – the Godly reality – the reality of it.

This personal interest is not ‘interest’ as in self-interest – it is a connection.   A personal connection.  He relates because he senses there is an overall truth that unifies them. 

God shows a special interest in the world.  This is beyond the creation per se.  This is special attention.  He descends to the worldly level, to enliven it – to give it life.  Life at its level.

Think of sunlight.  It is above world, since the world is about dark and physicality.  The first light was so strong it eliminated the ‘worldly’ aspect.  Then after this He made light, that allows for sight, but doesn’t nullify the world.  Sight is a Godly element. 

God says, ‘he will be removed from before Me’, and from this we learn that He reaches down and makes the world and facilitates ways for us to be ‘before Him’.

When we think about His attention to us it evokes a love in us.  When we reflect on the greatness of the ohr ein sof, (and this is not at all like the fear of facing a buffalo – don’t imagine God as a wild beast and this way evoke some imagined fear in oneself) we are talking about a soul/neshamah element.  This is a Godly truth. 

The body is a composite and can be damaged, but the soul is unified and a direct representation of Him and cannot be damaged.  Thus the neshamah/soul even at this low level is sensed by the mind in the body.  The human being has an element of truth/essence. 

A human being has the necessity of having a home.  The home represents more than ‘comfort’.  A home is a personal dwelling.  It has to be fit for that person.   If you provide him with a home that is too big he will be lost in it…  For Him, you cannot create a home that is too big for Him!  This is the way we can think into the infinite quality of the ohr ein sof – He is present and knows no limits.   One senses the preciousness of Godliness.  In his own experience things have a limit and an end.  But Godliness has no limit. 

Life comes into the world from Him.  But God provides life at the level of each creation.  And when one realizes the way He is providing life for him, it results in a feeling of closeness and unity.  You may have thought that when thinking of the greatness of God, you may feel, ‘hey I cannot relate to Him’, but here we are saying the opposite.  It results in us wanting to cleave to Him.  This is due to the recognition that Godliness has descended into his world.

“Special Attention” p:14

AyinBase / Ayin Beis with R' Paltiel Sunday13 Nissan 5773 

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Below the middle of the second paragraph of the page – (line begins: kulhi...') For text, click: Here.

We were discussing 'run and return' – ratzu ve shuv – and in service this corresponds to love and fear/awe.

We discussed love – relating to the one that is deserving...

And now back to discussing service – when we meditate/reflects on on the closeness of Godliness to the worlds. Here 'closeness' alludes to the special attention given...

You may say, 'well, the worlds are totally dependent on God's making them', which is true, but here we are talking about His attention and His enclothement in the world to provide chayus/vitatality...!

This vitality is a Godly reality – not a worldly reality. The body is part of the world. The vitality is from Him. Why does a body heal? It is a piece of meat, and cleaved meat doesn't move. But a cut on the finger heals... it is the vitality in the body that heals and animates it.

This chayus/vitality is an essential reality. The body consists of many elements, cells, and compounds – and that's why it can be cut or damaged. The vitality that is in it cannot be cut, because it is an inherent truth. It is Godly.

The way Godliness is reduced to get dressed in the world, both conceals and reveals His presence. Initially the Godly light was too great and overwhelmed the world. So it was reduced, to appear to be 'part of the world' and to be tangible, but the role of real human intelligence is to reveal the Godly presence. He sees the Godly presence in the physical.

It is a great kindness that a human being in the world has an experience of Godliness – it is presented to him on a silver platter...

The fact that we stand on two feet is not worldly. It makes no sense. It is testimony to Him. The human being is in essence a spirit not a body. You are a spirit invested in a body.

There are two ways to know of the world. On is by personal experience - this is what the world calls real knowledge. But this has nothing to do with human sechel/mind at all! It is like a dog getting hit on the head with a stick and calling that knowledge.

Human intelligence is to know the world from a higher than world perception. To know there is a First Being that makes everything. To know there is a world because I bump against it is not intelligence.

The closeness is that the vitality is perfect for the recipient. Each creation and limb is provided with the perfect level of vitality.

This is the love. Love of God and the love of friendship is different from the 'love' of icecream. Love is one of the finest human qualities. A truth touches one so deeply that you become personally involved – this is love.

“More Real than Solid Earth; Love over Gold” p:14

AyinBase / Ayin Beis with R' Paltiel Friday11 Nissan 5773 

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Below the middle of the second paragraph of the page – (line begins: kulhi...') For text, click: Here.

We are talking about 'run and return' (ratzu ve shuv) and about how they correspond to love and fear.

In terms of service/avodah we see and sense the Godly life that has been imbued in the world. For that to happen He had to reduce Himself till He was 'in proximity to world'. When one reflects on this phenomenon to the point where it gives him vitality... and looks at how Godliness is not in proximity to worlds at all.

Godliness is about essence, not function or effect. In the world there is nothing that is essential.

In the world everything was, 'brought into being'. And yet the Godly light was reduced and enclothed itself in the world and creations to give them an element of chayus/vitality.

The vitality of the soul is not vulnerable. It is not a composite of many factors. It is a Godly truth. And how does this Godly truth relate to a physical finger and allow it to move and heal...? It is the wonder of the infinite vitality being reduced to heal a cut, down to the level of fingerprints.

The inherent reality you sense in the world is chayus eloki (Godly vitality).

“Evoking Love” p:14

AyinBase / Ayin Beis with R' Paltiel ThursdayNight10 Nissan 5773 

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At middle of the second paragraph of the page – (line begins: bekiruv...') For text, click: Here.

Looking at the principle of ratzu/run and shuv/return, we see the Rebbe says the run is love and the return is awe/fear.

Love is the result of special attention and mutual benefit. Love is awoken in the recipient.

The love is aroused and developed by affection and attention.

We are talking about a real soul love, without any political calculations of receiving benefit. We are talking about a pure human response. And the one who initiates the love is also doing it without calculation. The closeness that he shows is both bringing closeness and inspiration.

This relates in a quality called ahava/love.

This is obviously different from the 'love' in 'I love icecream'. This needs to be properly identified, especially due to the coarseness of the world in which we live.

If we conceive of 2 people as being inherently distinct, it is like thinking of one rock bumping up against another. There is the thought of 'what's in it for me', and unfortunately this is a prevalent view.

This view is a total lie. It is not what happens among human beings. They live like human beings and see things this way. They don't react, they live. The basis for human perception is that there is a First Being.

The emotions of a human being is reflective of the human mind!

We have great emphasis of the faculties of mind. And then there is enormous focus on good character traits, because it is the proof of the knowledge of the mind permeating the entire being.

We want to understand love the way chassidus means it. Real love is only possible if he realizes that he himself is not a 'stand alone entity' but is rather is part of the Godly truth... and this will open his heart to real love for God and others.

To love another, the other person has to be real. Not that I am getting some benefit. He is real because there is the Godly truth that brings him into being. This is the basis for the truth of love in the level of emotion.

Handling the emotions is more difficult than working at the level of mind/sechel.

The mentor/mashpia has to descend and experience the student's position. He has to experience what it is like to have no concept of this particular sechel/outlook.

And then he says, 'okay, let's look at this together'. This is called 'hislabshut' – enclothement.

Godliness has come down and enclothed itself in the world and creations to enliven them... Godliness provides the vitatlity to lifeless bodies. It descends and relates to lifelessness and brings life to them!

“Back and Forth” p:14

AyinBase / Ayin Beis with R' Paltiel Thursday 10 Nissan 5773 

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At the 6^th line of the second paragraph of the page – (line begins: shuv...') For text, click: Here.

The principle in the ratzu/run is that the absolute truth with all the revelations remains that there is only one truth...

Think of an emissary going out to some hick town to represent the Rebbe. After some time... he knows he is representing the Rebbe. He only knows it, but he functions as a separate entity... he functions on the platform where he exists. But it is the reality of being an emissary that gives vitality to his work. In the reality there is only one truth.

There is an element of run in the return, and a return in the run... every run is followed by a return and every return is followed by a run...

ratzu/running is the desire to go to the source. There is an element of 'I want to go' but that is not devoid of my own sense. Real being together is beyond individual presence. There is the level of 'that's where by source' is...

“Soul Intent” p:14

AyinBase / Ayin Beis with R' Paltiel Wednesday 9 Nissan 5773 

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At the second paragraph of the page – (line begins: vehinei...') For text, click: Here.

The service of 'run and return' (ratzu ve shuv) needs to be constant.

Why the constant repetition of the cycle? This is so the life can be rejuvenated from its source.

The rejuvenated element is not the vitality, but the 'intent'. There is intent in the soul to give forth life.

This is the whole force behind the chayut/life. Laziness, means that you lack intent - lacking what is provided by the essence. Intent comes from the source, not from the hand.

This is the difference between how we see the world and how it sees itself. We say the world is 'the Godly intent that there should be a world' and this is why it persists... 'In the beginning He creates the world' – this is our view of the world and all the details in it. Without the Godly intent there is no vitality/chayus in it.

When you see a man walking, each step is a new decision to make a step. That is a human being. Each move is initiated by his brain.

That's why after the run there is the return; and after each return there is a run...

“Give Yourself Away” p:13-14

AyinBase / Ayin Beis with R' Paltiel Tuesday 8 Nissan 5773 

Page 13

About middle of the page – (line begins: le melucha...') For text, click: Here.

We are saying that taking on the will of God is specifically at the time of Rosh Hashanah. You have to go to essence itself.

This is accomplished by the service of Israel here below. They accept the king in the innermost part of the soul.

It is not based on reason or sense. This is 'essence to essence'.

Usually we say, 'You are our Father' and so the relationship is based on our own identity, that 'we are the son', but here we are talking about a level beyond that, 'essence to essence'.

This is recognizing myself through the eyes of my Maker. I don't know. You know. And so there is no process. This is what happens on Rosh Hashanah.

Essence is not understood in the world. It is truth itself.

It is known that the binding of Isaac (akaydat Yitzchak), represented this total absorbtion in essence. The blowing of the shofar/rams horn is like the binding of Isaac. They are both essence.

“Blow the shofar before Me, and I will recall the binding of Isaac”, say God, “and then I will give you credit as if you tied yourselves on the alter.”

the inner intent is the return and revelation in this world. And this is seen in the 2 levels of the blowing of the shofar. One is from below rising upwards, and the latter is the descend from above to below.

This is the same as Avraham/Abraham 'perfected the throne', which it the return down below.

And this does not contradict the sages statement, that Avraham's service, of binding Isaac, because the final intent is for return.

First there is a rising up - 'I accept Him as my King' and then there is the return, 'I will do His will/mitzvoth on earth'.

Page 14

It says, Yom Kippur is a fast day, and it is called “Shabbat of Shabbat” (Shabbat Shabbatan).

On Shabbat there is the satisfaction of eating and drinking, so why is there fasting on Yom Kippur, which is call Shabbat Sabbatan?

To understand this we will review the process of ratzu ve shuv (run and return).

“Dedication” p:13

AyinBase / Ayin Beis with R' Paltiel Monday 7 Nissan 5773 

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About middle of the page – (line begins: le ohr ein sof...') For text, click: Here.

Light has a yearning to become reincorporated in its source. This is also seen in the service of man.

If you are doing Torah and Mitzvoth in order to be a perfect man or Jew, this is not service of God. The significance of doing mitzvoth is the recognition of the One Who Wants it (baal ha-ratzon), and without this, 'the whole thing is a lie'.

This is why the Rebbe says, 'the worst of ours is superior to the best of theirs'.

Rosh Hashanah is the time when the King's reign is withdrawn and we bring about its restoration (binyan of malchus).

The malchus (King's reign) is drawn forth from atzmus ohr ein sof... this is achieved by souls here below by receiving the King inwardly (not due to any circumstance) and dedicating their entire essence to the King.

And by means of this the King's will to rule is aroused.

“Light Context; Live Up” p:13

AyinBase / Ayin Beis with R' Paltiel Sunday 6 Nissan 5773 

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About a third into the page – (line begins: who...') For text, click: Here.

We have discussed light. We went all the way to the understanding that the revelation of the light after the tzimtzum/contraction, where the essence is hidden, is where the effect of the light is felt – outside the essence is where the effect of the light is felt.

And the light acquires a level of metziut and is no longer at the same level of purity as it had when it was in the essence. Also because the light had come down it is continually striving to be absorbed in its source.

What is the principle of light? Hashem made light and saw that it was good. In darkness, there is no interrelationship between one location and another, one entity and another. There is no context.

Light is a creation. Not just energy hitting an object. From the perspective of darkness and physicality every object is separate and not part of an overall context and meaning.

Light is not just the 'showing of tangible items'. The real activity of light is the revelation that 'objects are 'by the way'' and the real thing is the essence that is present there. Like when you walk into someone's home you don't see stuff, you experience the person who lives there. This is light. Ohr is good – it has a Godly presence. 

This Godly presence can be recognized at 2 levels. There is truth in the source – this is due to the location. Then there is the level of truth, that wherever it goes it is true – this is revelation. Thus the revelation brings out a deeper level of truth than when it was in the source. A level of truth that does not depend on the source being present.

What gives everything a presence in the world is the truth of His presence.

So we have explained the principle of run and return (ratzu ve shuv) in the light. 

First we say the shema, and take on the kingdom of heaven and then the responsibility for mitzvoth.

The taking on the kingdom of heaven is a ratzu/running to go beyond my own existence. And taking on the yoke of His commandments is the return/shuv – doing His deeds down here.

Taking on the kingdom of heaven, is the statement, “I don't have a separate existence to You”.

The most important fight of all, is to accept the faith you have received as an inheritance. To say publicly I am not a monkey!

“Light Rebellion” p:13

AyinBase / Ayin Beis with R' Paltiel Friday 4 Nissan 5773 

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About a third into the page – (line begins: 'kmo she katuv...') For text, click: Here.

Faith is not blind. There is nothing brighter than faith.

Knowledge is the experience of this.

Adam 'knew' his wife – they were intimate. What is this knowing? Adam was the perfect human being. For him to be 'attracted' due to a physical factor is out of wack. Their relationship was all Godly. He knew what the significance was. He knew the Godly element in this relating. The Godly factor - to create an eternity.

Hiskashrus – unity, is knowing what it is all about – seeing it from the Creator's perspective.

The light cleaves to be reincorporated into its source.

In the state of revelation after the tzimtzum/contraction, the light has descended from its level. Now one can look at the light without seeing the essence... and thus the light is constantly striving/ratzu to be reincorporated in its source.

The point is that the only truth is the essence. Any consciousness that is not in the essence is false. So when the light becomes the focus, a rebellion is started, and the light says, 'no, that is not what I want to be. I want to be unified with my source. With the truth.'

“A Name For My Longing” p:13

AyinBase / Ayin Beis with R' Paltiel ThursdayNight 3 Nissan 5773 

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9th line of the page – (line begins: 'veachar...') For text, click: Here.

We are looking at essence! This is etzem. The world does not contain essence. There are things that give the world meaning, but this is not essence in the real sense of the word!

Essence is the pure truth itself. Not a truth that has any circumstantial presence. Sechel/mind deals with meaning and the human element – this is what it relates to. The true significance is what sechel/mind relates to. Essence is that significance in the purist sense.

Think of a table it is not just a convenience. It is an essential element in human reality. It is indicative of the human, royal quality. A human being is the king of the world.

A table is symbolic of this human element. We don't sit in 'no man's land'. We have a set table with our needs before us...!

the table has components. But the essential element is not the legs or the board. The essential is its service of the human being. This is the separating of the essential from the insignificant. Essence only has significance.

Essence has nothing precarious. It only has the pure truth.

The Alte Rebbe said, that from his childhood he never had any struggle to understand any element of hidden Torah!

The light as it is in the source is pure. After the tzimzum/contraction, the light was lowered from its level. After the tzimzum the light is called atzilus – an emanation. It now has a metzius. And metzius has an element that is not pure. When something is used for a human purpose it acquires an essential element.

In metziut there is a false element. An element of a lie. It is pretending, but it is not pure ohr.

This is the cause of the powerful desire and craving (ratzu) of light for its source. Since it is just a reflection without an essential presence, it is drawn constantly to its source...

The light is connected to its source. And in the light is the source felt. This is the case even after the tzimzum.

In the source you have the essential truth itself. This is like the light within the sun, which has no cognizance of darkness at all. Then there is the light that emanates out from the sun... 

And what do we experience in the faculty of 'sight'? Even on the physical level we have the pure presence itself – 'its there so I see it' – it is automatic. This is not functional, this is essential. This clear perception is reminiscent of sun and the 'no possibility of darkness'. Why does light project this truth even on a physical level? Because it is totally nullified to its source. It does not claim any presence of its own.

The light carries no message of itself. You are aware of the sun, not of the light. The light illuminates, it doesn't bump against you.

Light has two element. It is a functional element – ha-arah. And it is cleaves to its source. It is a functional 'thing' that only appreciates the essence.

By contrast a stone that is thrown separates from its source. The light always cleaves to the source, even though it too moves.

“Soul Function” p:13

AyinBase / Ayin Beis with R' Paltiel Thursday 3 Nissan 5773 

Page 13

6th line of the page – (line begins: 'bebechinat...') For text, click: Here.

We said that ohr/light is the internal recognition of the essence. Atzilus is the external recognition of the essence.

In literal terms there is nothing outside the essence.

There can be a recognition of the light without taking into account the essence.

When Moses came down from the mountain, his face shone. His brother was hesitant to approach him. But Moses did not know about this shine. That's because he had the essence of that shine. He had a Godly presence and thus gave off light like a sun. The elders got the effect of this shining.

“One Plus One; 1 + 1 = 2” p:13

AyinBase / Ayin Beis with R' Paltiel Wednesday 2 Nissan 5773 

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3rd line of the page – (line begins: 'ohr...') For text, click: Here.

Atzilus and ohr are similar. Ohr/light is the element that comes forth from an atzmi/essence, just by virtue of being an essence, not due to any effort. So only an essence has ohr/light. His presence represents what he is... and that translates in what is called ohr/light.

Knowledge applies to something that has a reality element. 1 plus 1 is two ones, is not knowledge, this is due to their physical presence. But that 1 plus 1 is 2 is knowledge. It says these two elements have a united source.

'Knowledge' pertains to something worth knowing. If not for knowing it would not be. 'Two' is recognized exclusively in knowledge.

Ohr/light is 'he knows himself'. It is knowing his own significance. That is what knowledge is about. Knowing his own truth.

Atzilus is the revelation of the light outside (as if to say) the essence.

The principle aspect of atzilus is the revelation of light by means of the tzimzum/contraction.

The tzimzum allows us to perceive the effect and quality of the light that is revealed.

The effect of the light while absorbed in its source, makes the statement, 'this is an essence'. To do this the light must be completely nullified. It has no identifying functionality.

“Knowledge” p:13

AyinBase / Ayin Beis with R' Paltiel Tuesday 1 Nissan 5773 

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4th line of the page – (line begins: 'shekalul...') For text, click: Here.

We are saying something real knows itself.

We are looking at the differences/similarities between ohr and atzilus.

Ohr speaks of the essence not the emanation. It has to do with the presence. Atzilus means something similar, but light is deeper than atzilus. Atzilus means an external recognition. Ohr means something more essential.

Knowing itself is synonymous with being an essence.

Human knowledge and animal instinct are worlds apart. Totally dissimilar.

When an animal sees, it sees from the perspective of tangibility.

This is why the scarecrow is effective.

The animal does not know what it is looking at. In contrast the human being: when he touches something he surmises what it looks like and what it is about...

This is to illustrate how knowledge refers to the significance or the reality. This is where 'knowing' applies. When we see a clock haning on the wall, we see not a clock, but a 'lived in dwelling'.

The tangible aspect does not lend itself to knowing. Knowledge is attracted only to something that has significance. It can only relate to the significance of things. This is the meaning of 'will/ratzon is the foundation of sechel/mind'. This is because the soul is Godly and it looks beyond the physical to the meaningful. This is why there is sechel/mind. It is the functional element of ratzon/will.

So we say, if something has an essence element, this reflects in 'knowing itself'. Knowledge is not self consciousness.

The primary will of the human being is to be himself. What does it mean? Hopefully he is a human being. It means that his being is of enormous significance, Godly significance. This is truth beyond his own presence. And this is his true want. And essence/atzmi, means that it is true in-and-of-itself. This is truth iself, not due to some circumstance.

And it has no existence, only significance. It only has meaning. Essence only has that which is worth knowing! It does not have anything else. And this is something that we have no capability of identifying with our sechel/mind.

“Opposite To The Rock” p:13

AyinBase / Ayin Beis with R' Paltiel Monday 29 Adar 5773 

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Third line of the page – (line begins: 'ohr...') For text, click: Here.

We are aiming to see how light cleaves to its source. This feature of light is present at all levels, even after the tzimzum/contraction.

Ohr is a true presence. Everything else has to actively make itself known. An essence brings light wherever he is.

Essence/atzmi is the truth of this topic/inyan. There's no light without an essence. Light is representing an essence. There's a level where the light is still absorbed in its source. What could this mean? In essence there is essence, so what is the meaning that light is in the essence?

And the principle of light is revelation, not essence. The answer is that the light is 'from itself and of itself' – without any external effect. This is 'minay u bay'.

We are trying to focus in on something that is beyond sechel/mind. It is essence. Essence does not consist of parts. Only by the negation of 'parts' can you start to get a a sence of essence.

The world in itself is lifeless. So the rock is the essence of the world. But the rock is a creation of Essence. Essence is the exact opposite of the rock. It is 'life through and through'. It is purity itself.

All the truth of the essence is in constant presence and awareness, but not in an active state. It gives life to everything with intention – this is the ohr within Himself. We have no way to conceptualize this.

The truth is beyond understanding, but we can and must relate to this truth. We know via acknowledgement. This is the beginning of all reality.

The light in the essence is for it to know itself, not to tell you.

A human being is an essence, due to the presence He gave him. He has a Godly presence. Man is true for his own significance – there is no measuring his significance.

In contast the level of atzilus is the revelation of the light on the 'outside'. There is no such thing as 'outside essence', but as if looking at the light in absence of the essence. This is looking at the light to the exclusion of the essence which is not open to understanding.