“I Have Everything” p: 31

AyinBase / Ayin Beis with R' Paltiel Wednesday 24 Menachem Av

Photo: Batya David, Israel

5773

Page 31 (lamed). A third from top of the page – (line begins: 'kuli vehadugmah...') For text, click: Here.

Everything is rooted in the concealed state of infinity.

At that level 'everything' is not functional in its particular form. It is present in the sense that the source can relate to everything.

This is above atzilus, where there is already the idetifiable structure of the 10 sphirot.

In all of these levels above, the start of the hamshacha/download from the infinity (ohr ein sof) is the element of chochmah. And by means of the chochmah it comes into the 10 sphirot...

The first point: no matter what 'download' there is, there is an element of the source, embedded in what is brought down.

The second point: chochmah is the quality that enables the transfer from infinity into sphirot and elements...

We already discussed chochmah/חכמה: due to its bitul/humility, it sees everything not from a perspective of 'what it means to me', but rather it sees from a 'source' perspective. Thus it has the infinity of the source and a recognition of 'all that is contained therein'.

And it is by means of this that 'essential delight' is drawn down into the whole existence.

The 'delight' is a sense that there is a truth behind it.

Jacob says 'I have all'. Easav said, 'I have a lot'. The meaning is that 'a lot' has to do with accumulation'. 'All' has to do with the truth and source of everything.

“Soul Walking” p: 31

AyinBase / Ayin Beis with R' Paltiel Tuesday 23 Menachem Av

5773

Page 31 (lamed). 11th lines from top of the page – (line begins: 'hachochmah...') For text, click: Here.

We need to keep in mind, that faculties have a distinct identity, even though in a worldly context they seem circumstantial.

Sechel/mind refers to how something 'should be'. Beyond being a presence. The soul is not here inadvertently. It says, 'I want to be'. And why does the soul want to be? To be connected to its Creator. This is ratzon/will. And sechel/mind is based on this.

For this reason the sechel is closer to the essence of the soul, than are the midot/emotions.

And this give us additional insight regarding faculties. Each faculty is indicative of the truth of the soul.

So even at the level of hidden faculties, the emotions defer to the mochin/mind.

“Sensitive Soul” p: 30-31

AyinBase / Ayin Beis with R' Paltiel Monday 22 Menachem Av

5773 

Page 31 (lamed). 8 lines from top of the page – (line begins: 'hamochin...') For text, click: Here.

The hidden faculties have their existence not due to encountering the world. They are sourced inside in the soul itself. This is like inherent knowledge. In that reality there is not the situation of one faculty supplying the means for another.

Each is directly substantiated by the soul.

The basic reality the all recognize is the soul.

At the level of revealed faculties, the whole reality is provided by one of the faculties – chochmah/wisdom.

This is in contrast to the hidden faculties. There it is the soul itself that provides the reality.

Yest still, even there, there is a difference between faculties and mochin/mind is superior to midot/emotions. The mind grasps 'how it should be' and the midot/emotions, sense, 'how it is'.

Soul is an essence. It is true to what it is, due to what it is, not due to any kind of circumstances. And essence due to its nature, has everything. The whole reality.

“Bright Essence” p: 30-31

AyinBase / Ayin Beis with R' Paltiel Sunday 21 Menachem Av 5773

 

Photo: Joel in Sweden

Page 30 (lamed). 3 lines from end of the page – (line begins: 'behem...') For text, click: Here.

We are developing a new principle: 'the hidden faculties of the soul'. Usually the faculties are the functional means for expressing something that is higher than function. The way things are in the soul, all that the faculties can accomplished is already realized in the soul due to its own truth, without seeking it out...!

But still we are saying that there are faculties in the soul. They are hidden. They are not functioning. You may say, 'in potential'. But the point is made that these are not just potential. They have their own presence in the soul...!

This is because the souls is an atzmi – it is essential and can thus express itself. For this reason hidden faculties are inherent in the soul...

Think of the sun and its brightness. We see from a functioning worldly level and the ray of the sun coming to illuminate the earth... Chassidut explain that the sun has an effect way superiour to the effect of energy illuminating an object. It creates day! The sun is an essence illumination. A bright essence. Brightness on an essential level.

This is saying, that if something is an essence, it is true unto itself, without any activity. But how? This world is made by Him and He implants this factor into the world...

So essence means, that it knows its reality. For the sun, darkness does not exist. So when the sun appears the sun dissipates automatically, not via any effort. In the presence of the sun there cannot be darkness.

Or think of a king. He rules. But there is also an essential level. This level eliminates everything that is not the king. In the king's presence there is no difference between the simple soldier and the general.

So getting back to the soul... it is the essence of life. And as seen by the above metaphors it can effect the entire environment. All the way down to the practial level. This is the principle of kochot ne-elamim (hidden faculties). There are 2 ways we see – 1. we observe the object, or 2. we cannot, but see the vista.

The revealed faculties are the revelations of the hidden faculties. Do NOT think that your external faculties, function just on the physical level.

Inside the text: 3 lines from the bottom of the page: mind and emotions are different realities at essence. Even at the inner hidden level, beyond fuctionality. At the revealed level they are sequential.

“A Soul Truth Goes Through Them” p: 30-31

AyinBase / Ayin Beis with R' Paltiel Friday 18 Menachem Av 5773

Page 30 (lamed). About 3 lines from end of the page – (line begins: 'misgalim...') For text, click: Here.

We are looking at a subtle principle. There are higher and lower elements that are not identifiable by hierarchy. It relates to the faculty itself.

The faculty of mind is superior to that of midot/emotions... The principle of mind is to identify the absolute truth. Real mind is not circumstantial. It seeks truth, from a truth perspective. Real midot/emotions take that truth and translate it on the personal/practical level.

And this principle applies also to the hidden faculties. The mind in essence is superior to emotions/midot.

The human being represents the purpose of the world and the Godly presence in the world.

“Into The World” p: 30

AyinBase / Ayin Beis with R' Paltiel ThursdayNight 18 Menachem

Photo: Joel Andersson, Sweden

 Av 5773

Page 30 (lamed). About 3 lines from end of the page – (line begins: 'misgalim...') For text, click: Here.

We are saying that hidden faculties are a hard topic to relate to. We think of faculties as affecting things by means of a process. But at the hidden essential level, what would be the role or place of a faculty? We are saying there are hidden faculties within the soul, and soul is the essence...!

We began to relate to this by means of metaphors. An essence is everything. And not insensitive. He is the essence of life and the ability to express. He knows himself and within himself can express himself. This is the inner faculties.

And all these inner faculties have an equal relationship to the soul. At the hidden level the faculty of kindness does not need to be substantiated by the faculty of sechel/mind.

The soul has all the faculties at a hidden level without needing them.

Something that is acquired by accumulation, can never have all. It will always be finite. We say chochmah/wisdom has all the faculties. This means it sees things from above. It knows based on the soul. But it translates at the level of faculties. 

The hidden faculties are in the soul – in a perfect reality. And one aspect of this perfection is that it can know itself, and reveal itself...

Even though each hidden faculty has a direct connection to the soul, yet still they are different, one from the other. They are equally reflective of the soul, but differ from each other. There is no hierarchy, but still there is an upper and lower...

The higher and lower is not due to rank, but due to what they essentially are.

“Equal Exposure” p: 30

AyinBase / Ayin Beis with R' Paltiel Thursday 18 Menachem Av

5773

Page 30 (lamed). About 10 lines from end of the page – (line begins: 'ha-kochot...') For text, click: Here.

We are saying the soul has hidden faculties.

A man is not like a horse. He has a soul quality in all his actions. His walking has to have a purpose. The higher faculties provide the platform for the lower faculties. Even the king's simple servant is not just putting, 'brick on top of brick' – he knows he is building a palace.

The hidden faculties receive their vitality from the soul itself.

The soul is an essence and not composite. So how are faculties seen there? This is because there is an element of the faculty that is so true, it is seen at all levels.

4 lines from the end of the page: each faculty points to the soul directly, since for the hidden faculties there is not the element of 'practical necessity'. Nevertheless the faculties differ from each other in the their principle qualities and in the significance of each of them.

At the level of the revealed faculties they follow from the mochin/mind, which provides their base. But for hidden faculties, that element does not exist since they are all coming from the soul.

Mochin/mind and middot/emotions are essentially different. Mind it to identify the truth. The purpose of emotions/midot is to function accordingly. The midot have an element of personal identification – saying, 'I want to be correct'.

“Simple Servant” p: 30 AyinBase / Ayin Beis with R' Paltiel

Photo: Batya David, Israel

Wednesday 17 Menachem Av 5773

Page 30 (lamed). About a quarter from end of the page – (line begins: 'she-poalim-begilui...') For text, click: Here.

We are looking at how the 10 sphirot of atzilus are in the category of 'revealed' – functioning faculties.

Faculties are a real presence, not just the response to a certain need. The soul is connected to the faculties by means of chochmah/wisdom.

Now, we are saying that above this the reason there is linkage with the faculties is because in the soul itself is already found the topic of faculties. These are the hidden faculties.

The soul is beyond having everything. It is a reality unto itself – complete. Essence.

The soul has the capability to express itself. This is not what makes it. No, just the opposite, because it is an essence, it expresses itself.

Notice that the hidden faculties are totally different from revealed faculties. And the Rebbe wants you to relate to his words. The hidden faculties are all continually present. The revealed faculties are sequential.

“Pocessesion” p: 30

AyinBase / Ayin Beis with R' Paltiel Tuesday 16 Menachem Av

Batya David, Isreal

5773

Page 30 (lamed). About a third from end of the page – (line begins: 'bemadreigah...') For text, click: Here.

The 10 sphirot are the source of what later becomes the lower worlds. The sphirot represent the revealed elements of infinity (ohr ein sof). So the 10 sphirot are what 'He brought forth', they are not in a inherent state, they are revealed and have a functional aspect and presence.

This is does not mean they are a response to a functional need. Functional presence means that chochmah/wisdom provides for significance at the functional level.

Thus the 10 sphirot of atzilus are allegorically comprable to the revealed faculties of the soul that act in a revealed/exposed way... each providing a certain function. They represent nefesh/soul and there is delight inherent in each faculty that is drawn from the soul. And the soul 'appreciates' the faculty, although it is infinitely superior to it...

The soul has hidden/ne-elamim faculties... they are above being functional. The soul is whole and complete. The reveled faculties are drawn from these.

“I Make; I Have” p: 30

AyinBase / Ayin Beis with R' Paltiel Monday 15 Menachem Av 5773

Photo: Batya David, Israel

Page 30 (lamed). Below the middle of the page – (line begins: 'bechochmah...') For text, click: Here.

Infinity/ohr einsof, which is beyond the level of a vessel, comes by means of chochmah into that level of pnimiut. Pnimiut here means, that it is able to relate to each and every aspect individually. Chochmah provides for this transfer – from essential lights to individual faculties. Chochmah is focussed on the essence.

Holiness has the approach of 'I make' – it brings something new into the world. Klipa says 'I have' and doesn't initiate a new project.

The way chochmah brings the delight, means that our temporal world has great significance. When you give tzedakka, the number of times you give is significant, even if you could give the full amount as one gift. This is because the giving is significant.

It you look at faculties from a revealed and external perspective they all would appear to have a negative basis, such as, 'I learn so as not to be ignorant...' etc. In actuality there are hidden faculties (kochot ne-elamim) which are certainly not based on any lacking. They are the positive basis for all your faculties. You faculties are not based on any external need, but on an inner reality.

“Including Everything” p: 30

AyinBase / Ayin Beis with R' Paltiel

Photo: Batya David, Israel

Sunday 14 Menachem Av 5773

Page 30 (lamed). Below the middle of the page – (line begins: 'atzmi'im...') For text, click: Here.

The last few lines were a brief, review of the metaphor of the soul and the faculties and the way the delight of the soul spreads forth and is present in all the faculties...

the soul is the one that participates. The faculties themselves do not have the delight. And we had the question of how does the soul relate to specific faculties...? We answered by saying there is the chochmah/wisdom that makes this incredible linkage between the infinite and the finite.

Chochmah/wisdom is special, since it does not request, 'I want to personally understand what you are showing me...' - it just relates to the fundamental truth and does not need any personal substantiation of what it is learning.

It can take the truth in its pure state.

A king brings out a fundamental reality to the nation. There need to be practical regulations, but they are there not from a negative reason. But due to the reality of the nation. Chochmah is like this. It senses the reality of a situation. It relates to the truth without any trigger or negative element.

Chochmah is unique. It includes everything – a koach klali. How can anything include everything? A whole bunch of stuff and things? And how did they get in there? This is due to the fact that chochmah recognizes the truth of the essence and is nullified to that while remaining an existence/metziut.

Think of the king. People give different reasons why we need a government. And people speak from different vantage points. And then the chocham says, 'actually we need a king'. He provides for everything by making one big statement, 'this is a nation that is real' – and this is beyond 'everything'.

Chochmah contains everything, because it relates to that which is higher than everything.

He created the word and remains with the world – this gives it a fundamental reality. And from this fundamental reality comes everything that the world needs. Who makes this transition of revealing it into the world – the chocham/wise master.

Chochmah/widom identifies everything from infinity (ohr ein sof). This phenomenon is what allows us to aclimate to all kind of continual changes. It knows the essence and knows that everything is possible.

“Premeditated Kindness” p: 30

AyinBase / Ayin Beis with R' Paltiel Frisday 12 Menachem Av 5773 

Photo: Batya David, Israel

Page 30 (lamed). Below the middle of the page – (line begins: 'atzmi'im...') For text, click: Here.

The faculty of wisdom is between being a faculty (that works by mean of an activity) and being and essence.

This is why chochmah/wisdom has the ability to bring essence down into specific faculties.

Essence is above definition, but we can point to it. We point to the human being – he has a variety of needs and experiences, but there is an essential human being. It makes all the difference to him if he is an invited guest or an interloper, even if no-one disturbs him and there is ample food. He needs to be an invited presence – real, not inadvertent.

Chochmah is a vessel for the essential lights of the soul (ohrot atzmiim she benefesh).

Every faculty has an account of how something is accomplished. It knows the effort invested. The exception to this is chochmah/wisdom. It says, 'I am being shown, I am totally inadvertent!' and in this way it gets the reality, while remaining a non-presence.

So how is this non-presence (chochmah) impact the lower faculties that are all about presence...? The answer is that there is allusion to chochmah in all activities and entities.

There is an allusion to chochmah in every faculty. If chochmah per se was there they would dissipate. Each faculty feels that within chochmah they are significant.

“Accomplishment Beyond Activity” p: 30

AyinBase / Ayin Beis with R' Paltiel ThursdayNight 11 Menachem

Av 5773

Page 30 (lamed). Above the middle of the page – (line begins: 'shevah...') For text, click: Here.

In everything there is an element of delight – this is what gives it presence and vitality.

In every faculty and activity this delight/oneg is sensed.

This is not experienced with in the faculty itself exclusively, it is the delight of the soul in that particular activity. There is a process that relates the soul's delight to all these faculties.

While the soul itself is beyond any particular faculty.

Take movement. Moving from place to place is only a 'body' activity... at the soul level a person is in all places at the same time. At all times the soul is where it wants to be.

A person lives in the entire universe. He belongs in the entire reality. This is what a human being is. This is why prison is a profound suffering. Even if he has comforts and tennis in prison, he still suffers deeply. This is because essence knows no bounds.

So how does it relate to an activity... and get delight from the faculties...

A soul does not accomplish things through activity... Chochmah/wisdom is likened to sight... you see the panorama in one instant... it is like something accomplished without action... So let's examine this. Compare that instant of sight, to the knowledge that 'you are really here'. 

And even when you close your eyes you are there. It is real. This is accomplishment beyond activity. Oneg/delight and ratzon/will are not regular faculties that operate by means of activity.

You see the whole view in an instant. What kind of faculty is this? Usually activity has to take time. This faculty is so refined and humble that it reflects the soul at a koach/faculty level. This is the meaning of an intermediary. It is reflective of that above it, but at the level of faculty.

It is a koach klali / general faculty – it sees everything and includes all the components. Essence is above the element of components. This is chochmah/wisdom, which can receive the essential revelations of the soul...!

The soul literally perceives itself to be in the entire universe. In the entire reality. When it comes down into chochmah or sight... it gets involved with your vantage point...

“General and Specific” p: 30

AyinBase / Ayin Beis with R' Paltiel Thursday 11 Menachem Av

5773

Page 30 (lamed). A third into the page – (line begins: 'bane...') For text, click: Here.

We are saying that atzilus (corresponding to chochmah) is the intermediary between infinity and the creations. This is like the way chochmah is an intermediary between oneg/delight and the specific faculties.

How do they perform this function? Being that atzilus is the revelation of infinity (ohr ein sof) that is coming from a hidden state (helem) into revelation.

Atzilus is identical to what precedes it, except that it is now revealed. This coming into revelation, is a move from one level to another. It comes from concealment into revelation... thus it can relate to creations.

Think of breathing. Real breathing means you have a sense that you are part of a total environment... this makes it real life. It comes from a real presence...

“Life Flows Through It” p: 30

AyinBase / Ayin Beis with R' Paltiel Wednesday 10 Menachem Av

Photo:  Liat Hadar, Israel

5773

Page 30 (lamed). A third into the page – (line begins: 'bane...') For text, click: Here.

Oneg/delight is really super-worldly... Scientists with a worldly approach negate this principle. They will reduce life to chemical reactions... they have limited their perspective to the tangible elements of the world. They will see everything through this lens.

We say oneg/delight is a direct testimony to a higher element than world. You cannot define oneg, but you can point to it. Sechel/mind is investigative... so when it sees there is oneg/delight, it notes the evidence for it, not it per se. Oneg does not have a process. It is a direct flow.

Think of breathing. It is a direct connect.

Oneg/delight is the Godly presence in the nefesh/soul.

Chochmah/wisdom does not redefine things in its own level, it facilitates the direct flow of tynug/delight.

Every action is a 'living action' no matter how trivial.

“Delight in The Garden” p: 29-30 AyinBase / Ayin Beis with R'

Photo: Liat Hadar, Israel

Paltiel Monday 8 Menachem Av 5773

Page 29 (chuf tet). 3 lines from end of the page – (line begins: 'oneg eloki...') For text, click: Here.

We have been saying that in all levels of the world, down to the lowest levels of physicality there is delight/oneg.

In the Garden of Eden there are spiritual elements of the 4 levels – inanimate (the ground of the garden), vegitative ('He caused to grow every kind of tree that is pleasant')... etc

we speak about the essential truth and the essential element in everything... the etzem. We describe it in various ways. We say it cannot be defined in time and space. It is one sharp point. We say chochmah/wisdom is like a fleeting spark. This is the most abstract presentation we have in the physical world since it has no vessel/keli.

The spark has brightness and no tangibility. You cannot capture a spark, but even so it has the element of 'time and space'. It has the moment of appearing... before it appears it is not there... so the spark is a presentation of something that is not representable in the physical world. And the spark is a pure representation of the light.

But the minute you speak of representation, you are not speaking of the essential thing. The essential truth does not need to be presented. The first principle is to know that there is a First Being. He does not come to be due to knowledge. A representation comes due to knowledge. So knowing of the First Being, precedes knowledge.

So there is a difference between the essence and the knowledge. The knowledge is engrossing and has a context and is accompanied by experience.

So in the Garden of Eden the delight is infinitely more pure and true than what we have down here in the physical world.