“This is Who I am” p: 34

AyinBase / Ayin Beis with R' Paltiel Friday 24 Elul 5773 

Page 34 (לד)

4 lines from the top of the page – (line begins: 'acharim...') For text, click: Here.

In the world the perception of the human being is the 'sum total of his experiences' and thus you are bound by your experiences and you don't have the freedom to rise above them to a higher reality. This is because they don't see the living soul that you have.

Deep down the human soul relates to the infinite reality. You have your local setting/address, but you sense the overall reality. I can live in one place and travel to another place to work. The concept of travel is worldly. From a higher perspective 'you are everywhere'.

From the view of chochmah ilah (higher wisdom) there is no concept of travel. But lower down in briah there is multiplicity and thus travel is possible.

“I am a Boor; I am With You” p: 33-34

AyinBase / Ayin Beis with R' Paltiel ThursdayNight 23 Elul 5773

Page 33 (לג). About 10 lines from end of the page – (line begins: 'acharim...') For text, click: Here.

We have been talking about how mitzvot are above Torah. Mitzvot are a direct connection from Above down to earth below! There is no gradual process.

We say Torah, by contrast comes from chochmah/wisdom which is part of the seder hishtalshalus (process of creation) so thus from this perspective mitzvot are higher than Torah.

Essence is impossible for us to express. Essence and world are completely opposite. There is no way to conceptualize essence. In the world each thing has a beginning and 'how come it's here'. In essence the question does not apply!

A Torah is a Godly statement that does not ask permission to relate to the world. So similar to mitzvot it seems to come from essence.

In Torah the 'download' from above comes in a way of enclothement. A garment follows the contours of the body and fits the person's form... this is hislabshut/enclothement.

The world relates to malchus. This means you have a thought. It is illuminated by your intellect, which is illuminated by your soul. This is beyond world. It is purity itself. So it enters the world when it becomes thought and then especially when it becomes speech. In speech every detail is identified individually.

And in thought and speech each piece needs to be part of the context. But each word exists independent of the context. This is a feature of 'world'.

In the world components exist independently and then the light comes and puts them together and gives them meaning. This is the meaning of 'time and space' – different components. This is the principle of malchus/speech.

Torah contains a light that evokes a persons turn – turn to Him. This is effective even if a person has been blemished by misdeeds. There are 613 strands of connection – like a pillar of light - like a cable made of many strands. Blemishes are like cutting the strands. Torah contains light that returns and person and heals.

And this is distinct from tshuvah. Tshuvah comes from a sense of distance, but the return in Torah is from a sense of closeness.

“Three Knocks; Pillar of Light” p: 33

AyinBase / Ayin Beis with R' Paltiel Thursday 23 Elul 5773 

Page 33 (לג). About 10 lines from end of the page – (line begins: 'acharim...') For text, click: Here.

When the mind arouses the emotions and there are resulting actions, then the actions and the emotions relate to what is immediately above them.

So a finite cause is relating to each level.

But we know that the truth is that in everything there is the delight/oneg of the soul, no matter how removed the faculty is from the source. So really everything is reflective of the soul delight itself.

And this is not just to facilitate the action. It is in order that the action have a delight and life of its own. And for this it has to go through the process of seder hishtalshalus (the 'download protocol').

Mitzvah's bypass this process. We do things directly. He said and we do. It is a pillar of light.

And Torah comes from chochmah/wisdom. This means that mitzvahs are higher than Torah.

“The Pea and The Princess” p: 33

AyinBase / Ayin Beis with R' Paltiel Wednesday 22 Elul 5773 

Page 33 (לג). Middle of the page – (line begins: 'hamshacha...') For text, click: Here.

We are concluding the discussion of where Torah is rooted. We said the hidden essence is embedded in Torah. Torah presents tshuvah/return, which is beyond wisdom – it is a return to essence.

A greater demonstration of how it is rooted in essence is the way Torah provides for birurim/clarifications.

Birurim provide for fine distinctions. Birurim sorts the 'shells' from the holiness.

“Indicators of Reality” p: 33

AyinBase / Ayin Beis with R' Paltiel Tuesday 21 Elul 5773 

Page 33 (לג). Just above the middle page – (line begins: 'liday gilui klal...') For text, click: Here.

We looked at makif – that of the straight light (ohr yashar) and the reflective light (ohr chozer).

Makif is the overall reality of the mashpia/mentor. So it is something that is beyond coming into a vessel.

The mentor breaks down his outlook into points that can be presented to the outside, to the recipient. The points are not the view itself. They are indicators.

These points are something that the recipient can identify and relate to.

The teacher, teaches what is known. The mentor/mashpia bestows what he is – a living outlook. This is makif.

“Revelation of the Essence” p: 33

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

Page 33 (לג). Just above the middle page – (line begins: 'haray yesh beTorah...') For text, click: Here.

We are talking about makif (surrounding) in regards to the way Torah can accomplish birurim/clarifications. Birurim are done by application of something that is hidden – the 'essence' element.

Chochmah/wisdom has everything, but not by means of accumulation. It is a 'whole' reality. Makif means 'surrounding' – everything – all encompassing, but we need to understand where it comes from and what it represents. And this will bring us closer to the principle of 'helem ha-atzmi' – the hidden essence.

A person's home surrounds him. It provides protection – but that is an external effect. The makif/surrounding factor is the revelation of the essence.

Makif is that which remains connected to the essence and cannot be disconnected. Within that there are 2 categories – ohr yashar (direct light), and ohr chozer (reflected light).

Ohr chozer is going to the bottom and seeing the light there. How? If its dark, its dark? This is like the vitality of the soul that is present in the little toe, or the heel.

The heel is alive because the person is alive – it has no revealed qualities – the makif is not revealed there. There is no vitality per se that is identified in the heel, yet it is part of the person. The ohr chozer / reflected light, is what connects the heel back to the essence.

“The Home and The Name” p: 33

AyinBase / Ayin Beis with R' Paltiel Sunday 19 Elul 5773

Page 33 (לג). At about a third into the page – (line begins: 'haray yesh beTorah...') For text, click: Here.

There is convention. And people land up thinking on the the level of animals.

They say, 'this is my turf and I will put up a wall'. But this does not carry intellectual significance.

Real sechel/mind says there should be a wall and demarcation. Each human being is a complete Godly creation. Thus he has a place in the world that he owns.

The wall demarcates his area. It has a true significance, not just to facilitate something.

Torah defines the world according to its principles and then it can be there.

No matter how much we identify, we never get to the basis of reality. The basis of reality cannot be grasped. He makes it exist. He is the basis for it.

This is the makif that the mashpia/mentor senses that is not of his own making. It is the truth of his nefesh/soul.

“Rediscover Yourself” p: 33

AyinBase / Ayin Beis with R' Paltiel Friday 17 Elul 5773

 

Photo: Batya David, Israel

Page 33 (לג). At about a third into the page – (line begins: 'haray yesh beTorah...') For text, click: Here.

We looked at birurim (clarifications) and how they relate to the hidden essence (helem ha-atzmi) – the essential truth itself.

We looked a halacha that is based on principals beyond function.

Over the years we have talked about the ownership of property and how it is representative of true presence in the world. It is part of the mandate that he ws given by his Creator. His presence in the world is represent Him – to represent the truth of existence.

“Truth and True” p: 33

AyinBase / Ayin Beis with R' Paltiel ThursdayNight 16 Elul 5773 

Page 33 (לג). At about a third into the page – (line begins: 'de ein sof...') For text, click: Here.

We have to relate to essence. The essence of delight. This is not easy.

We have to relate. There is no way it can be understood, since there is nothing to grasp! And also to tshuvha/return and birurim/clarification.

So first 'essence'. We said this morning that one way to relate to essence, is to acknowledge that there is such a thing as 'truth'. Truth exists. True is a relative term. It is in contrast to something being 'not true'.

Truth is in a different level. It is on a more fundamental level. Truth is not relative or 'by choice'...

Truth does not involve an object. It in inherent.

'The truth' is all encompassing. It is universal. For example, when the Rambam says, 'there is a First Being, that brings forth all creation', we can have this awareness, by means of this Being manifesting Himself – there is a reality to being. This is 'the truth' of all our thinking. There is unity in things. We realize it comes from one source.

This is a different perception. It is that 'there is a truth'. That truth exists. The principle that there are different continents with different names, may be for the sake of reference. But deeper than this is that we can say that everything that exists has an intended purpose. Why would we say there is intent and meaning to the fact that there are different continents...?

This is because we realize there is a truth. For example, you enter a home and you see the couch and the chairs. Would you say the furniture is their positions due to the delivery men, or due to the choice of the owners of the home?! You know the owners placed the furniture, but you could say, this was the only place to put the couch. Yet we see the human element, and don't enter the home and move things around.

There is a fundamental reality that permeates all of existence. A person may be oblivious to this, or become distracted from it, but the Torah brings us to this truth, and says it makes a big difference what you do, down to the smallest detail...

This ultimate reality does not have multiplicity. It says, 'everything has a significance'.

In the world you can lose awareness of your truly human identity. But we are saying that the human being is based in reality. So wherever one lands up you have a reminder, and you say, 'I want to be human all over again'.

“Truth in Everything” p: 33

AyinBase / Ayin Beis with R' Paltiel Thursday 16 Elul 5773 

Photo: Liat Hadar, Israel

Page 33 (לג). At about a third into the page – (line begins: 'de ein sof...') For text, click: Here.

We are in saying Torah relates to helem ha-atzmi (hidden essence) and brings it out by means of birurim/purifications that are due to the Torah's presence in the world.

Torah is chochmah/wisdom. It is the hidden delight, in the form of chochmah.

And then we went another notch to say, Torah is the hidden essence, beyond the hidden delight.

And this was illustrated by the way Torah includes tshuvah/return, which is an 'essence to essence' phenomenon and has no process. Torah is able to present tshuvah since it is rooted in essence.

Tshuvah is above chochmah. Every other mitzvah has an element of chochmah.

Torah also relates to the hidden essence through birurim/purifications. This is really an element of Torah since it has the power to be effective in this arena.

“In My Presence” p: 33 AyinBase / Ayin Beis with R' Paltiel

Photo credit: Batya David, Israel

Wednesday 15 Elul 5773

Page 33 (לג). At about 8^th line of the page – (line begins: 'koach...') For text, click: Here.

We are looking at how in Torah itself, even though it is principally chochmah/wisdom, there is a root way beyond this level.

This is seen specifically in the second set of the 10 commandments.

From worldly accomplishment and possession a person can never be satisfied... Seemingly similar, on the spiritual plane, man wants to go higher and higher. But in the spiritual realm, the man has been lifted higher and given an orientation that allows him to see and go further. Contrast this with the yearning in the physical world; he thought 100 was meaningful, but when he gets there he sees it is meaningless and he wants 200.

What is the cause for the constant dissatisfaction? Any statement that 'here is the limit' is painful, and so he looks to infinity.

Man does small acts with infinite implications, because it all comes from the infinity. Inherent in human thought is the perspective, not of what each thing is, but rather the source from which it comes.

This is what surfaces in the ability to purify. He gets involved in the world and reconnects it to the source and fundamental reality.

There is an essential truth in the soul. This is revealed by means of Torah.

There is a First Being that precedes all consciousness.     

“Everyone to Love Will Come” p: 33

AyinBase / Ayin Beis with R' Paltiel Tuesday 13 Elul 5773 

Page 33 (לג). At about 8^th line of the page – (line begins: 'koach...') For text, click: Here.

There is a level of tshuvah that is focused not on regret, but on 'what he wants'. He goes straight to the point. It bypasses any process. It is a direct return to God.

Torah has its laws, but it pleaded for the level where sin can be completely eradicated.

There is an element of His essence contained in Torah.

Ohr chozer / reflective light means that you can go down into the depths of physicallity and lifelessness and from there rise up to seek real life.

“The Soul of The Soul” p: 32-33

AyinBase / Ayin Beis with R' Paltiel Monday 13 Elul 5773 

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Page 32 (לב). Last line of the page – (line begins: 'havay...') For text, click: Here.

The soul of the soul is the remote truth that initiates the statement that, 'there is such a thing as truth'.

One of the primary senses we have is not truth vs untruth, but rather that, there is such a thing as truth. And this is the most salient feature of the human being. The most damaging thought is, 'is there such a thing as truth?' and it removes all vitality and it is not a question that can be answered. The answer is the statement, 'yes, there is such a thing as truth'.

We're saying Torah is rooted in the soul of the soul – in atzmus/essence. And for this reason it can contain the mitzvah of tshuvah/return.

This is due to the second set of tablets that were given on Yom Kippur. They are superior to the first tablets of the 10 commandments. The second set contained the power to affect birurim/purifications – the power to resolve good from bad...

purification means you see the damage. You see the fault. You get involved and repair. And come out unscathed. That is a unique concept.

“Look and Look Away” p: 32-33 AyinBase / Ayin Beis with R'

Paltiel Sunday 12 Elul 5773

Page 32 (לב). Lower third of the page – (line begins: 'ha-atzmus...') For text, click: Here.

Looking at chochmah/wisdom. We said it is just interested in the pure truth... we touched on how it is different from the essence of delight.

Chochmah has delight hidden within it.

What is the function of chochmah? It is outside the essence. Oneg/delight and ratzon/will are within the essence.

It is a great kindness and miracle that we are connected to chochmah. We have a 'similar' experience on the physical level and that triggers our knowledge of the chochmah... sight is the physical 'trigger' for us to be in touch with chochmah/wisdom.

Sight makes you aware of reality by observation and then you relate back to the essence that precedes observation. It relates you to a reality that you cannot deny. So the external observation brings us to an internal reality. That is a miracle.

The miracle is that chochmah is an actual external faculty, yet it connects you to the essence. So the world is not just a coordination of multiple points – chochmah/wisdom brings sense of unity/delight.

There is an element called, 'knowing oneself'. A person is himself. What is knowing himself? If you are yourself, what is knowing oneself? There is delight/oneg in every part of the human being. It is sourced in the chochmah/wisdom. And each part is alive, but without awareness. But when it comes through chochmah/widsom there is awareness – so both vitality and awareness are provided.

Tshuvah/return bypasses the whole structure and goes straight to the vitality itself. There is an inherent connection in the soul with its Creator. This precedes awareness. Tshuvah/return is a soul awakening and going to the Source.

On Yom Kippur it is forbidden to eat and drink. Eating and drinking brings life to the body – life at the body level. This is a day to relate to life not through the body, but directly.

Return/tshuvah is an expression of 'essence to essence' and that does not express itself. 'What happened here?' 'Nothing!'

“I Sense This Truth” p: 32

AyinBase / Ayin Beis with R' Paltiel Friday 10 Elul 5773 

Page 32 (לב). Below the middle of the page – (line begins: 'vereye-ah muchachas...') For text, click: Here.

A 'metaphor/mashal' is different from an 'example'. A mashal is an expression of an idea for which an example cannot be given, since it is not empirical. We, unbeknown to us perhaps, a sense of truth to which we have access... so the mashal is to give you the chance to say, 'ah, I as a living human being sense this truth'.

The soul is not circumstantial. It says, 'I want to be. I want to live. I want to be a human being'. This is an essential statement. This is not due to circumstance.

“Delight and Return” p: 32

AyinBase / Ayin Beis with R' Paltiel ThursdayNight 9 Elul 5773

Page 32 (לב). Below the middle of the page – (line begins: 'vereye-ah muchachas...') For text, click: Here.

We are sayinging Torah reaches to essence. Torah contains tshuvah/return which is rooted way above wisdom...

We are looking at how the delight Torah is in wisdom/chochmah and in essence/atzmi.

Just like the vitality of the person can heal the cut to the finger, so too tshuvah/return... as long as the person is alive we can recoup...

The body has a physical structure. On a functional level element is imperative. The structure happens to be this way... on the soul/essential level the human structure is an imperative.

The spirit of man knows no bounds. Man relates to the spirit of things. Not to the tangible. He walks into a banquet hall, and relates not to the napkins, but to the joy and purpose of the gathering. And this purpose encompasses all the details and physical elements.

The Rambam says, before you think, there is an awareness, that there is a First Being.

There would not be 'soul' if there was not 'soul of the soul'. The soul unifies everything and it does this because there is a source to everything.

“Delight Beyond Wisdom” p: 32

AyinBase / Ayin Beis with R' Paltiel Thursday 9 Elul 5773 

Page 32 (לב). Above the middle of the page – (line begins: 'bechinat chochmah...') For text, click: Here.

We have been looking at the 4 ways Torah is described in Zohar.

The 'soul' level is the delight that is concealed in chochmah. It is concealed due to the fact that chochmah has 'everything' since it is a recipient, but it views it from a 'something' perspective. And 'something' and 'delight' do not merge... so the delight is concealed.

Chochmah can see this delight/oneg and translate it into 'something'.

Delight cannot be captured. You have it when you see it. It is reality without any form or structure.

This hidden delight is what was provided at the giving of the Torah.

It was given from above. It was not the result of human mind working from below. So this is the soul level.

What we have is not 'what we have', but what we are constantly receiving. And this is our life.

The principle that delight is given is the most important element. There is a chain of transmission that goes back to the beginning, and the delight flows through it.

Then there is the level where Torah is called, 'the soul of the soul'. This is the essential delight. In its own place. That has not yet come into the level of wisdom/chochmah. In the Zohar this is called Atik, which is the kesser/crown.

The Torah is rooted in this level beyond chochmah. This is seen in tshuvah. The vessel is broken. There is severance. Yet then comes healing and return.