“Always There” p:48 - 49

AyinBase / Ayin Beis with R' Paltiel Sunday 4 Shevat 5774 

Page 48

At 4 lines from the end of the page – (line begins: "chuleh...”) For text, click: Here.

We are looking at how, 'that which comes via the order of creation (the seder hishtalshalus, with aspects of good and bad), comes from God, but is only a reflection of Godliness...'

Understand it like this: it is only a reflection, meaning it is the functional element of the light. Take the sun: it is an essential illuminary, but it has a functional element – allowing one to move around the world – this is a ha-arah/reflection.

Essence of Godliness has no bounds, no limits. It is everywhere. But the ha-arah, which brings out a functional element, can reach a point of limit. 'Function' is inherently limited, and can reach its end...

there is no way to define, 'ohr ein sof' / infinity. This is the light, 'that was always there'! So there is no way to define it. 

The principle that 'there is a first Being, who creates all' is known on an essential basis, because it is an essential truth. It is not known by proofs and logic. It is known by default.

After the contraction/tzimtzum the revelation of the light was removed... then it was revealed again, but now with intention... it was intentionally brought forth, and has parameters, even though it retains certain elements of the infinity. The light after tzimtzum comes as a thin line.

This thin line of light called kav is representing the light as it was before the tzimzum. But it represents it as a line – a derivative... so it does not touch the infinity at the lower end of its extension... it is there to illuminate the limited area... it is not there, 'just to be'...

This limited light does have a function...

The human being has a soul. It is infinite. It has no functional definition. It is eternal. It is enclothed in the body, via the light of the soul. In this light there are 2 distinct elements – the light itself and the reflection/ha-arah.

This is like the difference between inner and out faculties. The outer faculties (kochot chitzonim) are limited functional elements.

The will and delight are the surrounding/inner faculties of the soul.

The world has corrupted delight/tynug and associates it with worldly pleasure. Also the world wants to define things by its terms. You don't get to know life or define it.

The foundation of knowledge is to know there is a First Being, but this is not discovered – it is inherent. It comes with life... it comes with the soul... life is always connected to its source. It cannot exist without its source. Life is the presence of the Source...

And from this knowledge is derived...

“Stop to world I want to get off” - but you have to know there is a reality that supports your being. Here is the reality, 'you have a soul, and there is oneg/delight, which is the way the soul expresses itself...'

This delight is a koach makifi/surrounding. You cannot disengage

the oneg. Makif means, 'whichever way you turn it is there'.

Our knowledge of anything is validated by the fact that things exist within an overall reality. Without the surrounding reality, things wouldn't be real.

From this reality is drawn sechel/mind.

It is a derivative from it, but it is not reality itself.

When we see space, we are seeing the reality of space. We feel how we are surrounded. This is chochmah. It sees things from a truth perspective. It sees beyond experience. It sees who gives it.

Chochmah sees higher than itself, and there is a continuation down into more defined faculties... a person acts in finite limited ways... this is why it is possible to be in His world and act against His will...