“Always Essential” p:72(17)

AyinBase / Ayin Beis with R' Paltiel, 9 Tevet 5775 

Page 72(17)

At 3rd line from top of the page – (line begins: 'bevchinat...') For text see below.

The light, even after the contraction is representative of the essential form (tzurah atzmi)...

By going through the contraction (tzimzum) the light transformed to be able to relate to worlds...

And it still cleaves to the light that precedes the contraction...

The tzimtzum brings a recognition of world... in the world each thing is identifiable as a separate component, yet the original light, and the reality is not full obfuscated...

“No Name In Essence” p:72(16-17)

AyinBase / Ayin Beis with R' Paltiel, 8 Tevet 5775 

Page 72(16)

At 2nd line from end of the page – (line begins: 'madraygah...') For text see below.

There is no substitute for the presence of the host, when you are a guest at a meal. The waiters and drivers are on the functional level, not on the essential level.

The presence of the host is essential, not a 'consumable'. You sit in the presence of your host, and it is much deeper than anything you can observe. It is sitting in essential light. It emanates from the reality of this person, as opposed to any functional level. And the reason there is an essence in a human being, is because he is granted this by his Creator.

“Living Stones” p:72(16-17)

AyinBase / Ayin Beis with R' Paltiel, 7 Tevet 5775 

Page 72(16)

At 6^th line from end of the page – (line begins: 'hanivdal...') For text see below.

We discussed how thought is a close garment for the soul. Speech is also close, but more separate, since it is not constant.

The bigger topic: the nature of 'the name'. There is the level of 'name' as it is applied to the person himself and then there is the level of how it is applied to something the person owns...

And the bigger topic: how essence comes to be contained in light...

“They Let Go?!” p:72(16)

AyinBase / Ayin Beis with R' Paltiel, 6 Tevet 5775 

Photo: Liat, Israel

Page 72(16)

At lower quarter of the page – (line begins: 'kuli...') For text see below.

When you look up at the sky, you see that there is a Creator – there is a reality. There is 'where this is world is coming from'. In chochmah you are not looking at sechel, but at God who is the source of the sechel. And that is the same wherever you look! You look up in New York or in Tokyo, and it is the same sky...

We say that thought is constant, but you can change from one thought to another. How? Whatever thoughts come to your mind, they are one single thought – they are essentially the same thought. And the change is only the 'clothing' for the thought...

“Life Source” p:72(16)

AyinBase / Ayin Beis with R' Paltiel 4 Tevet 5775 

Page 72(16)

At lower third of the page – (line begins: 'she-poshet...') For text see below.

Thought, like life is constant. Speech, the expression of the soul, is sometimes active and sometimes silent...

Speech too is not separate... a person, even while silent is always in the category of medaber/speaker.

In speech there is a closeness due to the relationship between the two in conversation. Contrast this with the closeness due to action – there the closeness is due to what is transacted, whereas closeness due to speech is based on the relationship.

When a person speaks it comes from his soul. It is completely different to the sounds of a robot or a parrot...

That he can put his thoughts into speech is indicative of the human greatness and resuls in a 'person to person' connection.

All reality is based in the fact that He created it. If you develop it on your own, you are like a parrot. But something bestowed has a reality – a truth quality.

Speech can be recorded, but not thought. So speech is a separate garment, yet intimately connected to the speaker...

“Stone Acknowledgement” p:72(16)

AyinBase / Ayin Beis with R' Paltiel 3 Tevet 5775 

Page 72(16)

At below the middle of the page – (line begins: 'mikol makom...') For text see below.

The union between the body and the soul has a Godly reality.

Thought is also a garment for the soul, but although it is constant it can be changed.

Thought is the body being aware that it is alive. Why must you be aware...?

Thought is awareness of life. Why must there be an awareness of life?

Fish in the sea are mute. Sea creatures are in a sense superior to land animal since they are totally submerged in their life source – they don't have the element of holding themselves up independently...

But the sea creatures have no self awareness.

The land creatures have self awareness and awareness of the life they receive... and this is a superior combination...

They are aware of life coming to them... and this is the basis of intellect... of thought that is constant..

And this is the wonder of thought... it is within awareness and yet it is a constant...

Hodah / acknowledgement is the source...

Learning is by means of a process. I don't know and then I know.

By contrast, life is a constant. It cannot have 2 states.

And we're talking of human beings. Land creatures. That are self aware, and yet they have something constant. If you know something as a constant then you know it at the level of the source...

We constantly acknowledge the constant inflow of life...

Trying to be in control of one's life is limiting. You don't know what God is and you don't know what life is... By controlling and defining you cut off life. When you lack acknowledgement you strip away life itself...

“The Light, Name & Body” p:72(16)

AyinBase / Ayin Beis with R' Paltiel 3 Tevet 5775 

Page 72(16)

At below the middle of the page – (line begins: 'mikol makom...') For text see below.

We are saying that 'light' and 'name' are the same and stay connected to the source.

In the 'name' there is a secondary level too – this is 'the calling of the name' or the application of the name to an owned object.

Like the name the body is just a garment to the soul.

The soul is dressed in a vessel of skin and flesh.

This body is just a garment, but it is united with the soul/nefesh to the extent that he cannot divest himself of the body... like a person cannot divest himself of his name.

Then there is another level. Thoughts. The thoughts are also a garment, but it is the kind of garment that he can change. He can remove a thought and take on another.

Thought per se is a constant presence. Except he can exchange them.

Speech is another garment, but there is a time for speech and a time for silence... indicating that it is not constant...

You are not the result of your experience and circumstances. The human being is a Godly creation. He made man thus... and there are different levels to this creation. By Godly command the soul is invested in the body. A human being is a soul in a body.

Ratzon/will is on the level of 'being there'. Thought is on a lower level and deals with 'getting there'...

Speech is the presentation of desire on the level of time and space. The body exists in time and space, and all that it appreciates, has be be defined in these parameters.

“The Field Rose Up” p:72(16)

AyinBase / Ayin Beis with R' Paltiel 2 Tevet 5775 

Page 72(16)

At about the middle of the page – (line begins: 'she-le-mayla...') For text see below.

Above (in contrast to the situation below) the name comes by will and thus He can reveal or conceal.

But nevertheless there is still a distinction between the revelation of the name and the essence of the name...

Both have the element of cleaving (devaykut).

This is like the metaphor of applying a person's name to the object that he owns. Even though that application can be removed or transferred, still his name is called upon that object and the object is connected to the owner...

The reason a person's light occupies the home is because the home is something essential to the human being...

And this extends to all the things that a person owns and uses. His essential human quality extends onto these objects...

Light/ohr is representative of the essence. It remains connected to the person/source.

“Nothing To Tell” p:72(16)

AyinBase / Ayin Beis with R' Paltiel 1 Tevet 5775 

Page 72(16)

At 9^th line of the page – (line begins: 'who...') For text see below.

We are talking of the 10 sphirot – they are also 'names'. And then there is the way the name is included in the source – this is the essence of the name.

The sphirot as they are included in the infinite are also in the category of names, but at the level of the essence of the name.

We have talked about the home in contrast to all the furnishings and amenities of the home. All the furnishings etc are contained by the home. They are like the names... individual elements, which are like, 'calling the name'...

“You and Your Name” p:72(16)

AyinBase / Ayin Beis with R' Paltiel 30 Kislev 5775 

Page 72(16)

At 5^th line of the page – (line begins: 'kuli...') For text see below.

“That's Life!” p:72(16)

AyinBase / Ayin Beis with R' Paltiel 27 Kislev 5775 

Page 72(16)

At 3^rd line of the page – (line begins: 'legubay atzmo...') For text see below.

An essence – it has truth that is not a derivative! Think of the soul (nefesh) – the body lives from it. And what does the soul live from? God put life into it. The soul is a living entity.

We tend to define life in a limited and precarious way. Man does not live at the level of a cat – one doesn't consider that life. Life in the true sense of the word, is the soul recognition of the Godly truth – that's life!

The human being is a 'must be' and he has the ability to own an object. All the objects in the world are there to serve him. He has true ownership (in contrast to a social convention) – society doesn't guarantee ownership – God Himself guarantees the ownership.

There can be transfer of ownership since the ownership is base in his choice.

The attachment of name of the person is at a higher level – it is representative of the soul's attachment to the body.

The body lives because it is given life. The soul lives because it has a Godly spark. It is not given life – it is life. It, itself is beyond life. It is the essence of life, which is beyond 'vitality'.

The life in the body is not composite. We have not way to identify any constituents. Life is a Godly decree. It is not explicable from a worldly perspective. Life is indicative of the Creator's presence.

“You And Your Name; Hey you!” p:72(16)

AyinBase / Ayin Beis with R' Paltiel 27 Kislev 5775 

Page 72(16)

At 3^rd line of the page – (line begins: 'legubay atzmo...') For text see below.

Your name alludes to your essence. That's why you carry a name. When you are called by your name, there is also a connection to you, but it is more functional. The calling of the name is a 'step down' from having a name...

The calling of the name is associated with the presence of the person, not how he is unto himself...

We need to reflect on the truth – the fundamental reality of having a name. It is not a convention. It is a reality. It is a statement that this person has a real presence in the world...!

Then there is the level of 'calling a person by name'.

The 10 commandments are divided between those concerning, 'man and his fellow', (which corresponds to being called by name), and those that are between 'man and his Maker', (which correspond to having a name).

The basis of man's obligation to others, starts with his obligation towards himself and his Maker.

'Calling by name' is a metaphor for the 10 sphirot in atzilut.

“The Fields of The Earth are One” p:72(15)

AyinBase / Ayin Beis with R' Paltiel 26 Kislev 5775 

Page 72(15)

At 6^th line of second paragraph – (line begins: 'betzalmenu...') For text see below.

We discussed the principle of a 'name'. We said, “light and name are the same thing”... What does this mean?

We said light is present exclusively in an essence. Light is not 'energy created by combustion'. It is reflective of an essence. It is very hard to conceptualize of 'essence'. But the human being himself is a demonstration of 'essence'. The human presence in the world is qualitatively different from everything else in the world.

The animal's identification is exclusively based on 'it happening to be there'. It completely lacks the element of essence and ownership.

A human being was given 'a right of being in the world and the mandate to use the world'. This is an essence.

The result of this is that because his presence is on such an essential level, thus his presence is felt without him making it felt. He owns his home without visiting and touching every corner of the dwelling...

A person is everywhere where he wants to be.

Due to having this kind of presence every person has a name. He has an essential presence which exists everywhere.

And yet a name is given to a person, 'from the outside'... but the reflection of the essence is the truth that 'he has to have a name'.

The name is representative of the vitality of the person – soul in a body – in the world, but it is not the vitality/soul itself... it is the functional element, which is a 'reflection' of essence.

“In Essence; A New Day” p:72(15)

AyinBase / Ayin Beis with R' Paltiel 26 Kislev 5775 

Page 72(15)

At 6^th line of second paragraph – (line begins: 'betzalmenu...') For text see below.

We are saying that in the light that precedes the contraction there too, there are levels – the essence of the light and the spreading of the light.

The spreading of the light is only a 'reflection of a reflection'...

The sun is a metaphor for an essence – the essence of illumination. Essence does not lend itself to be understood. In the sun the phenomenon of darkness does not exist. Light to the sun is like darkness to the earth – a fundamental reality. It is not correct to say the light of the sun is due to the combustion of fuel... the sun has light since God has placed light in the sun...

A 'reflection' is referencing the function element of the essence.

“Emanation From Essence” p:72(15)

AyinBase / Ayin Beis with R' Paltiel 25 Kislev 5775 

Page 72(15)

At 5^th line of second paragraph – (line begins: 'hatzimtzum...') For text see below.

Light has the attribute of being 'in My image', which means 'the original form' – it means the 'form that goes along with the essence'.

“Room With A View” p:72(15)

AyinBase / Ayin Beis with R' Paltiel 24 Kislev 5775

Page 72(15)

At 4^th line of second paragraph – (line begins: 'hatzimtzum...') For text see below.

The light above the contraction has two levels: 1. the essence of light and 2. the spreading of the light.