“We Lose It” p: 35

AyinBase / Ayin Beis with R' Paltiel Monday 26

Tishrei 5774

Page 35 (לה)

At about 8 lines from end of the page – (line begins: 'bechinat rahayvin...') For text, click: Here.

There's the principal that despite constant reminders, we lose it. It is very hard to maintain constant contact with the fact that the Godly reality is real unto itself and is not composed from ingredients.

You have life that is completely separate from your bodily structure and existence. Life was blown into you by a Godly miracle.

Oneg/delight is not the result of any kind of experience. It is not lust. It is a soul experience. It is not even an experience. It is inherent. This is due to its awareness of the Godly reality and the connection to Godliness. Godliness and worldliness are polar opposites. Everything in the world needs a beginning. Everything Godly is a reality unto itself.

The inner and external elements are both infinite. The difference between external and internal is intellectual, not structural.

There's in an initiation from above, that comes from something that is true unto itself, and not just from 'available abundance'. It comes from essential purpose/meanining.

Delight is the experience of source. The Godly presence. This is like our metaphor of 'the host and the guest...'

The presence of the host is fundamental. The meal and the setting represent this reality.

“This Doesn't Increase or Decrease My Wealth” p: 35

AyinBase / Ayin Beis with R' Paltiel Sunday 25 Tishrei 5774

 

Photo: Joel in Sweden

Page 35 (לה)

At about halfway into the page – (line begins: 'al pesha...') For text, click: Here.

Ron asked about the level where, 'light and dark are the same'...

We always speak of human intellect. In today's word it needs constant re-emphasis. We compare it, on the physial level to sight, which is like intellect. You know something convincingly without coming into contact with it – you see it, but don't have to touch it...

This is an exclusively human level. Animals see in a tangible way. We say that when the human being touches something in darkness, he projects, what it looks like... sight is primary... it is beyond a functional level... it is a soul level... here you can see how light and dark have a commonality.

We are looking at tshuvah (return) and torah. Torah connects a person back. It brings him back to the essential good. Tshuvah/return does the same thing. Torah is called tzalmaynu – so it has a form. And you may think tshuvah has no form – inner crown (pnimiut kesser), but there too there is a form, it has to specifically be tshuvah.

There is a relationship between 'completeness of the service' and 'inner essence'...

Shlaymut ha-avodah / complete service, is 'I want to allow Godliness to be present here'. It is not due to any personal preference. The pnimius/inner element does not accommodate the externel shell.

The pleasure of 'living' is not due to any kind of experience. There is no reason and no way to grasp it. It is an essential delight (tynug atzmi).

“Measure, Not Limit” p: 35

AyinBase / Ayin Beis with R' Paltiel Tuesday 20 Tishrei 5774 

Photo: Joel in Sweden

Page 35 (לה)

At about a third from the top of the page – (line begins: 'ein sof...') For text, click: Here.

We are looking at how Torah is fully representative of essence itself and it also has a form... this is not a form that limits and defines, but rather it is how essence presents itself.

And this does not contradict what was said before, that, tshuvah is the real essesence and it is higher than Torah...

Torah speaks of tshuvah since it is rooted in essential delight (tynug atzmi), even though we say it has medidah/measure...

The measure here is not superimposed and is not indicative of limitation, yet still tshuvah would seem to be above that...

This is because tshuvah itself has a measure... it must be tshuvah specifically... and only through this return is there forgiveness.

This definition/measure is coming from the deepest element of essence.

And this inner level you may think is where, for Him, 'darkeness is like light' – seemingly beyond limit. But this is only the outer level of kesser/crown.

But at the level of the inner crown, there is medidah (measure/definition).

What kind of measure? The kind of measure that is expression rather than restriction.

After the tzimzum/contraction there remained vacant space (makom panui) and a vacuum (halal). They are very different. The empty space is made for a purpose – like the inside of this room – you and the furnishings are here since they belong here. Makom (place/space) is not 'vacancy' – it has the element of a supporting domain.

There is no place to say man evolved from monkeys. But in halal/vacuum you can say anything you want.

This is the difference between chitzoniut/external and pnimiut/inner.

When He decided to create the world it was not inadvertent, 'hey, why not?' - He did it with inner intent. The difference between 'intended' and 'inadvertent' is like day and night. Day brings out reality. Night conceals...

There is no 'emptiness' in our lives. There is always a context. That is the inner reality. He created the will to create the world since it has an inner significance, not an external demand. This is a super reality. And here nothing is inadvertent. Everything is intentional. And this is the meaning that there has to be tshuvah specifically. He has to belong here. The tshuvah does not create the possibility of forgiveness, but it makes it real!

“Measured Infinity” p: 35

AyinBase / Ayin Beis with R' Paltiel Monday19 Tishrei 5774 

Photo: Joel in Sweden

Page 35 (לה)

At about a third from the top of the page – (line begins: 'lohechrachios...') For text, click: Here.

Mitzvot are measured by Torah. This is not limiting the light that is given. The essence is given. So what is measured? Essence decided that, 'this is how it is going to reveal itself'. This is a giving of 'the whole thing' in a particular form.

Torah, we are saying is in a category by itself. Tshuvah/return is above mitzvot. But we seem to be saying there is an element of Torah that is higher than Tshuvah.

The truth is that tshuvah is also not beyond limit. It has requirements.

This requirement is from the inner element of kesser/crown/delight.

The point is that usually we say that where there is measurement/requirment it is indicating a lower level. Here we are saying that the level of measure and requirement indicates an inner/pnimi level.

“Accept It” p: 35

AyinBase / Ayin Beis with R' Paltiel Sunday18 Tishrei 5774 

Photo: Batya David.  "The sun rules the world by day"

Page 35 (לה)

At 2 lines from the top of the page – (line begins: 'namshichim...') For text, click: Here.

Accepting means that I recognize that there is something totally beyond my understanding. That it is essentially beyond my understanding, and that's what I want.

This acceptance, nullifies evil.

Learning Torah appropriately means that if I have a question, it does not refute what I am learning but rather that I have to learn with sechel/mind beyond my current sechel/mind.

The way to learn chassidus, it to always remember that it is being presented to us from Above.

Torah stands since it is rooted above. This is what keeps it standing.

The acceptance relates us to essence.

There are 613 distinct mizvot, but each one represents the whole truth of Essence/atzmus. Torah represents this essence, but it is chochmah.

Why do we say essence have everything? Why not 'it has one thing'? Think of the sun. This is not light on the functional level. The sun automatically eliminates darkness. It creates day. Or think of your home. Your presence extends your ownership to every space and corner – automatically. Your presence is everywhere. This is why we say essence has everything. Just like your ownership extends over all your furniture and furnishings – till 'they are you'.

The whole reality is in the essence.

You are a human being and have been given an absolute right to own.  

“All Capable” p: 35

AyinBase / Ayin Beis with R' Paltiel Wednesday14 Tishrei 5774 

Page 34 (לד)

At 2 lines from the end of the page – (line begins: 'davar...') For text, click: Here.

We said there is a unique attribute of Torah. It contains the Luminary. He, Himself is in the Torah. There is a level of Torah that is revealed chochmah/wisdom, and then there is essential chochmah – His awareness of who He is!

Think of a human being. He is 'all capable'. His soul does not exist within a defined or definable area. It exists within reality itself. So there are no functional limits. There is the essence of the soul and then there is the level of the human being performing an action.

Although the essence is way beyond the activity, yet it knows what it is able to do. And what can he do? Anything and everything.

This is the person that Torah and Chassidus is addressing. This is why I always remind us, 'if we try to grasp it with our hands, then we are not presenting to it our real selves and we fail to understand it'.

In essence there is everything. And this everything is recognizable. And this is the sichli/mind element. Without this element it is nothing.

This is the essence of sechel. Where does such an essence come from? That we see everything? This is a Godly gift.

And one who has fallen into darkness, a darkness without a trace of light, the Torah has the power to bring him back to good, just like tshuvah, which touches the deepest core of the soul.

A 'good' that is essential, and from which will, mind, and emotions are drawn...

And this is due to the root of Torah. It is rooted in His consciousness – Torah is His 'plaything'/preocupation. It is essential and not based on reason... This is essential delight with essential wisdom.

The principal of Torah is not to 'make life livable in a worldly domain', but rather to 'make God present in this domain'.

“What Can You Do With It?” p: 34

AyinBase / Ayin Beis with R' Paltiel Tuesday13 Tishrei 5774

On the Train: Kalk Bay, Cape Town, South Africa

Page 34 (לד)

At about 7 lines from the end of the page – (line begins: 'davar...') For text, click: Here.

We said the soul is call nefesh hasichli (intellectual soul), in trying to capture in the term that there is essential delight in the soul. This is because mind and delight are the same message... real sechel/mind, carries its own reality, and is not working out how to find the subway station.

The sechel/mind gives content to the tynug/delight.

Consciousness is a lower derivative of the essence.

“The Limit and The Unlimited” p: 34

AyinBase / Ayin Beis with R' Paltiel Monday12 Tishrei 5774 

Page 34 (לד)

At lower quarter of the page – (line begins: 'hanefesh...') For text, click: Here.

We have said that essential delight is the essence of the soul.

The essence bears and provides for all the faculties. Just as delight includes everything so does chochmah/wisdom include everything.

The sechel/mind rules all the faculties. It is categorically different from them. It relates to the essence of the faculties, not to their functional element. This is the human being.

Sechel contains all the faculties and it reflects its own source, the tynug ha-atzmi (essential delight). The sechel refers back to the tynug and says, 'yes, as long as tynug relates to this and that, I too can relate...'

If we think of things as separate entities then there is no essential delight. But if we see them as reflective of their Creator then this aspect is present.

We function on the limited level, since it is included in the unlimited level.

It is the unlimited that gives the sechel the ability to focus on all the individual faculties and specifics.

The world says things just exist in nothingness – empty space. Then there is the opposite view: 'there is a Godly infinity that provides for everything'.

Where is this difference identified? The soul. The soul provides for everything. And not on the basis of, “why not?” the soul has everything on the basis of being aware of everything. Delight is aware, since it is sichli/mindful.

'Nothing going on' is 'everything going on' – there is no specific focus, but the full reality is 'going on'.

“The Truth and The Subway” p: 34 AyinBase / Ayin Beis with R'

Photo: Batya David, Israel

Paltiel Sunday11 Tishrei 5774

Page 34 (לד)

At lower quarter of the page – (line begins: 'detynug...') For text, click: Here.

We are saying that 'in truth', delight and wisdom are the same thing...

'In truth': in other words from the perspective of the 'truth' they are one thing. So how does this affect them?

Everything comes from truth, but then it has its own orientation. Delight and wisdom are different... That wisdom says, 'this is a true concept' is due to the fact that it connects to the truth'. Wisdom/chochmah is orientated to the truth. It is the truth behind it that allows for delight.

External wisdom (science) does a disservice by allowing for things to exist on their own. This is contrary to the soul of man and is very destructive.

Chochmah/wisdom percieves that there is a truth, and then everything elses follows on this basis.

Truth is what provides for delight and wisdom.

Experientially, delight and wisdom are different, but in truth they are the same.

The essential delight in the soul, is the essence of the soul and includes and bears all faculties and from this all derives.

The essence of the soul is not composite, and has no restriction. For this reason is it the source of all the faculties. The faculties themselves relate to the world at a lower level. Ohr/light represents the essence. And from the light of the soul come the faculties.

The essence of the soul bears all the faculties. But in the soul there are no faculties.

“Beyond Trust” p: 34

AyinBase / Ayin Beis with R' Paltiel Thursday 8 Tishrei 5774

Photo: Batya David

Page 34 (לד)

At lower quarter of the page – (line begins: 'detynug...') For text, click: Here.

We are saying that tynug/delight and chochmah/wisdom are one thing. One is not derived from the other. They are the same.

They both have what they have, not by virtue of their own experimentation and discovery. They have what they have by virtue of it being given to them.

To have oneg/delight, there has to be total assurance that what I am experiencing is not tenuous. It is beyond trust. Oneg comes from there being 'only delight/good'. It is not founded on a decision to trust.

Soul/nefesh and life are synonymous. And this is why it has delight. The soul has an essential existence. It does not have to convince itself it can trust this thing...!

So too in chochmah. There is essential chochmah that senses truth without the need for proofs.

Oneg is based on the Godly presence. The only thing that is absolutely real is Him. So thus there is essential delight. And so too with essential wisdom.

The physical metaphor for chochmah/wisdom is sight.

Sight provides the reality of the object without touch. It makes the world real.

The Presentor, who presents it to me, is what makes sight so real. And so too with chochmah and oneg.

The difference between chochmah and oneg is what they contained. Anything that is essential has everything. And affects its environment in that way. There are 2 levels to having everything – a) in essence, and b) consciously, meaning you see it coming from its source.

So chochmah has the awaress of the truth of the Providor. Tynug is the experience of the reality of the Essence.

In contrast to the world where everything has a cause, tynug has no cause.

What is truth? There is only one truth. Both tynug and chochmah are based on this truth.

You have the ability to really see. Not by deflected light, like a camera. But to really see. Not to see with your hands, but with your eyes. And you inner eyes.

“The Cat & The Computer” p: 34

AyinBase / Ayin Beis with R' Paltiel Wednesday 7 Tishrei 5774

Page 34 (לד)

At lower third of the page – (line begins: 'mushrash...') For text, click: Here.

Why is the soul called nefesh sichlit (intellectual soul), as if intellect is a primary qualifier of the soul?

This is because the effect of the essential sechel/mind (as opposed to the level of mind that is involved with 'problem solving') is the aspect of delight in the soul. The platform of essential sechel/mind is different – it is the delight of the soul.

Tynug is delight/pleasure. Here we are talking of delight that has no cause, nor arrousal. It is essential. The paramaters of world are time and space – non-essential. Essence and soul are truths beyond world. World cannot understand what nefesh/soul is – it is a Godly reality.

Tynug/delight and life go 'hand in hand'.

Life is a Godly gift to the living – it cannot be transmitted. Life cannot be reduced to any components. It does not consist of electronic impulses.

A human being has life in the essential state. A moment of life is an eternity. This is essential delight (tynug atzmi). There is true presence and meaning in this life.

Delight is a statement that the soul is real and the sechel/mind is what reveals it. They are one and the same. There is essential delight and essential mind. There is nothing that arouses it.

A human being makes no sense from an 'evolutionary' perspective. Yes, humans are an anomoly, since they do not belong and fit in a natural explanation. A human makes his own reality since he has a true tynug.

Delight and chochmah/wisdom are basically the same, even though on the surface they are different. The essential delight is the presence of the soul.

“The Cat is Right; The Cat is Wrong” p: 34

AyinBase / Ayin Beis with R' Paltiel Tuesday 6 Tishrei 5774 

Page 34 (לד)

At lower third of the page – (line begins: 'mushrash...') For text, click: Here.

We are looking at why the soul is identified with sechel/mind, specifically. And this will lead us to see how Torah (which is chochmah) in its root state is really the supreme Godly reality.

If we say we are talking of infinity (ohr ein sof), where 1 and 10 million are identical, where it is not made up of its content, now we say it contains everything.

If we say there is 'everything', what do we mean? Without intellect, we say, 'why not?' 'anything goes'. But this is infinity without intellectual value. We don't mean infinity that doesn't care. He cares. There is a point that he is making.

So there is 'everything', not by default, but by intention, since it is included there.

Intellect is what tells you when you enter a wedding hall that there is a simcha happening. The cat sees the tables, chairs and foods. It does not see what it represents. The human being sees everything is there with intention. And the 'overall reality' created each detail.

On the one level the cat is right. There is just stuff. But to the intellect, the intangible is real. For the intellect the things exist only for their purpose.

Intellectual reality is totally different from experiential reality.

“The Royal Table” p: 34

AyinBase / Ayin Beis with R' Paltiel Monday 5 Tishrei 5774

Page 34 (לד)

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

“Beyond Description” p: 34 AyinBase / Ayin Beis with R' Paltiel

Sunday 4 Tishrei 5774

Page 34 (לד)

Over a third from the top of the page – (line begins: 'she le'maylay...') For text, click: Here.

We are looking at Torah and mitzvot.

We think of chochmah/wisdom as below kesser/crown. It can identify the content of will/ratzon. A niggun/song is an expression of the soul. And the soul only knows of Godliness. So why does the tune rise and fall? Because when we observe Godliness at our level it has these changes.

Or think of space. Time and space are the basics of our world. If we think of absolute space, beyond up and down, is there any end to it? No. So the up and down is our level of perception.

The truth is 'space' is a mind term. It is a provision that we can even measure. This is on the worldly level. But the essence of space is beyond measurement.

Does that mean there is 'nothing there'? Or is there something? After the contraction/tzimzum there was a open space – it was a space that provides, and it is intifinte, so how is it a place?

Because inherent in it is 'place', even though it is an infinite provision.

So infinity is reality, and not an 'I don't care what there is'.

Everything is present there and known. This knowing is essential. This is the real root of chochmah/wisdom. That's why chochmah provides essence. This shows how it is rooted above tynug/delight and ratzon/will.

Orderliness is a human principal, because a human is sichli/mindful, and if things are done in a chaotic way then it is not a human action. An animal acts by compulsion. It reacts. The human being knows. And he is aware of the options. An animal does not know of options.

Chochmah is that which makes essence the essence. This is the verse where God says, 'my holiness is above yours'. It is saying you get holiness from mitzvot, but I have the Torah.

“No 'Also Ran'” p: 34

AyinBase / Ayin Beis with R' Paltiel Tuesday 28 Elul 5773

Page 34 (לד)

a third from the top of the page – (line begins: 'key im...') For text, click: Here.

Although we have said mitzvot are rooted in essence, we are now saying there is an advantage of Torah over mitzvot. This is due to its root in the pristine/original element of essence.

Initially it we say that Torah was from chochmah, but mitzvot were from ratzon/will. This is in the case where Torah is coming in a way of pnimi – integration.

But the very root and source of this aspect of Torah in actuality, is in the essence at a deeper level than will/ratzon.

Things exist not due to their function, but due to their source. Why is there chochmah? Is it a response to the needs of sechel/mind? No things are sourced above.

Take orderliness – it is a useful faculty in life. It serves the other elements of life. But really it is a primary element. It can appear to be secondary. But it is rooted above.

Ratzon is an expression of essence. Chochmah is an look at essence itself.