“An Essential Truth” p:57

AyinBase / Ayin Beis with R' Paltiel Monday 29 Adar II, 5774 

Page 57

At around the middle of page – (line begins: "hagiluim...”) For text, click: Here.

We are discussing ratzon/will. It is the initiator for every function of the human being. In ratzon it is at the level of initiation and the sechel to follow is not really yet understood, on the other hand he 'more than understands it'.

The earth is like the ratzon for the entire world. For all plants and growth. Contrary to the scientific view where the plant draws its life from the earth, Torah says the earth provides for the plant.

What does speaking, walking, etc have to do with the life of the soul? We relate to walking and talking, but how are they soul activities? The soul is enclothed in a body with a mission. It is there in an active state.

The soul wants to bring Godly life to everything.

The will/ratzon reveals what the soul is all about. And what is it about? It is about everything. Everything is the souls business. And when it comes to the functioning level it is simply a matter of bringing it from the hidden to the revealed, not creating it afresh...

sechel/mind brings out the essential reality to a practical level.

“Hidden & Revealed” p:57

AyinBase / Ayin Beis with R' Paltiel Sunday 28 Adar II, 5774 

Page 57

At around the 15^th line - middle of page – (line begins: "kuli...”) For text, click: Here.

'Concealed and revealed' are essentially corresponding to the 'surrounding and inner' levels of light or knowledge.

And here hidden/concealed does not mean intentionally removed. It is above revelation, but the revealed level is based there... it is level that must be there to precede revelation.

The principle of revelation is an 'intended presentation'. If someone overhears someone reviewing and learning Torah he will not gain the same benefit as when it is taught to him – when he is addressed.

The concealed state is for the sake of revelation.

A 'revelation' that does not have the hidden/helem/makif level as its base, it is not real revelation of knowledge.

Makif means surrounding. This implies that it encompasses the pnimi/inner level. So this makif/hidden level is already the beginning of the revelation.

Ratzon/will is behind all the human faculties.

Ratzon is continuous. It is the active 'force element' of life itself. The essential ratzon is a simple statement of the presence of life. The 'faculty' of will (koach haratzon) is what enables the active functioning faculties.

Anything I can relate to 'I want'. And wanting here is not indicating a lacking. So ratzon is synonymous with living, but this is the level that is beyond informing the faculties.

In a certain sense, life itself is an active state. But there are different level of activity.

Ratzon is the initial force behind every activity. There is an active element in life itself. Unfortunately the worldly view says, 'if I didn't get out of bed there will be some negative consequence'. But this is not the truth of the matter. If you have to have a reason, then the ratzon – will is lacking.

I want to live because I want to live. It is not an antidote to anything. It is not a matter of I want to live, 'cos I don't want to live. It is beyond reason.

“Sensitivity to Light” p:57

AyinBase / Ayin Beis with R' Paltiel Friday 25 Adar II, 5774 

Page 57

At around the 15^th line - middle of page – (line begins: "kuli...”) For text, click: Here.

We are talking about how the inner light comes from the wider surrounding light.

The real depth of chochmah/wisdom, is not 'what it understands', but rather knowing that, 'there is a truth'.

The rav/master senses the level of the student. And he senses not what he knows, but what he is capable of relating to, even if he isn't there yet. He senses his sensitivity to light...

The surrounding light enables the inner light.

Animals do not have this structure of inner and surrounding aspects. Yet they also 'know things'. In truth they don't know things, the just know the effect of things. There is no real knowledge there. Human beings have intellect and the ability to know reality.

The makif/surrounding level exists only due to the truth that there is a provision by the Original Owner of the world. It is not something I aquire by my effort. So there is a level to the surrounding light that will neve become pnimi/inner.

Ratzon/will is the whole enthusiasm of the person. Yet it is a makif/surrounding element, and it is hidden. The essence of novelty is from ratzon/will. A person has ratzon/will without understanding where it comes from – so for him it is novel. It is a novel presence. Ratzon is reflective of the truth of the nefesh/soul.

“Experience Beyond Awareness” p:57

AyinBase / Ayin Beis with R' Paltiel ThursdayNight 25 Adar II, 5774

Page 57

At about 10th line from the top of page – (line begins: "ha-ohr...”) For text, click: Here.

We are talking about how the inner light comes from the wider surrounding light.

For the human being all he sees is as a presentation of the First Being. This may be experience that is beyond our awaress.

He has awareness of the intangible. The intangible element relates us to the First Being. This is the principle of intellect.

The animal soul of man also has intellect, but this means he can be educated and elevated.

“Drink” p:57

AyinBase / Ayin Beis with R' Paltiel Thursday 25 Adar II, 5774 

Photo Credit: Joel in Sweden

Page 57

At end of 3rd line from the top of page – (line begins: "ha-ohr...”) For text, click: Here.

The mentorship of the teacher to the student is in a manner, of sechel (mind), that disseminates throughout the entire life of the student. 

It does not remain an isolated piece of information.

The sechel that the rav/master teaches his student/talmid, is not just something that is known to him only on the level of mind... he gives something that will be absorbed by the student.

So this means the rav/teacher has something clear, concreate and beyond doubt to give to his student...

In truth all that we relate to is in the category of 'light/ohr'. Light is intangible. Just as sight is impossible to fully describe, (try explaining 'green' to a blind man) there is no way to present this light. Light is intangible, but it is very real to the sighted person...!

In sight you are directly connected to what you see. The object is in its own place, and you relate to the truth of it. Sight brings the world to the reality level for the person.

Light/ohr is a direct expression from the essence – from the reality itself. Color brings to you the message of the object. The tangible element of the sechel is not really sechel. The basis is light.

Any sechel that is taught is essentially just revealing what the student already knows...

“I am Everywhere” p:56-57

AyinBase / Ayin Beis with R' Paltiel Wednesday 24 Adar II, 5774 

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2^nd line from the end of page – (line begins: "veha-inyan hu...”) For text, click: Here.

Yesterday we looked at the principle of ohr/light. This is central to chassidus. Light is an intangible presence. Just as sunlight does not exist without the sun, so too, in terms of chassidus – there is no light without the essence.

Light does not represent itself. It represents its source. It relates the recipient of the light back to the its source.

So in human terms, if you are in my home, and made comfortable there, the significance is based on my presence. The presence of the host is presented via the light/ohr, but ultimately you are relating to the essence.

The animal does not have this type of relationship. The animal benefits from the object. The human being relates to the ohr/light.

So there are 2 levels in ohr. Makif/surrounding light. And pnimi – inner light.

The inner light that can be enclothed in vessels is presented by means of them. Like when lunch is served at your friend's home. If lunch is served appropriately then the light is contained within it.

The surrounding light remains above and is not enclothed in vessels.

The surrounding/makif light is helem/hidden.

Here's an example:

• at essence man is everywhere
• the makif light is that he can travel anywhere
• the pnimi level means that he designs modes of transport (cars, planes, trains etc) that will take him everywhere...!

The light comes to full expression by stages. First it comes to makif and only afterwards into an inner/pnimi manner.

“Reality Like Water” p:56-57

AyinBase / Ayin Beis with R' Paltiel Tuesday 23 Adar II, 5774 

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2^nd line from the end of page – (line begins: "veha-inyan hu...”) For text, click: Here.

Anything worldly that is percieved to be contained within the world is not real. Because the world itself is not ultimately real.

So the reality of each thing is seen when its connection to the First Being is not lost. The translation of the Godly reality into derivatives is call 'ohr/light'.

A human being is small physically, but his light occupies an entire home. It is correct to say, that if you are in someone's home, you are his guest, and you are there by his grace.

There is a Godly light that provides for all of existence. He provides for all creations to be.

Inner light (ohr pnimi) is a derivative of the surrounding light (ohr makif). When you sit on a chair and feel comfortable and settled it is due to the design of the chain and its placement in an overall context.

The overall light becomes revealed by becoming enclothed in vessels.

“Infinite Terrain” p:56

AyinBase / Ayin Beis with R' Paltiel Monday 22 Adar II, 5774 

Page 56

4^th line from the end of page – (line begins: "hu bechinat...”) For text, click: Here.

The principle that the Rebbe has brought out is focused on binah. He explained how in the Zohar, binah is called the 'higher king'. He looked at how binah comes from chochmah, so why is chochmah not king? And binah is part of sechel, so how it it kingly?

We said that all of binah is constantly alluding to chochmah (not trying to create a new entity). It is 'king' because the elaboration of binah is the work of malchus (sovereignty).

All developments are rooted in the top. All development represent truth, not a circumstantial need.

We cannot understand life. But we all know that it is an eternal thing. It is reality itself. It is Godly. It is idiocy to say carbon is the basis of life. To know you have life in a body, and you're not a living body, is to have sechel/mind.

We know there is a First Being who was not created. This is based on our ability to relate to that which is higher than knowledge. This is like: “You can walk on a road, and grasp its contours and path, but you cannot grasp the earth upon which the road runs (even while aware of the earth and sky you cannot grasp it)...”

The higher king is the sovereignty element within infinity itself. The principle of malchus; that which provides for time and space. Just like a king – you never leave his domain.

“GPS; Looking at Truth” p:56

AyinBase / Ayin Beis with R' Paltiel Sunday 21 Adar II, 5774 

Page 56

At a third from the end of page – (line begins: "dehinay nodah...”) For text, click: Here.

The Rebbe is saying there is an element of wisdom/chochmah in binah/understanding.

This is chochmah that can relate to understanding... definition...

This understanding in binah is also called the 'resulting point'...

After a full exposition of the topic a final point results...

hasagah/understanding is narrow definition and attention, but it is not disassociated from the overall context, and after all you come back to the point of chochmah.

The point that results goes to the essence of the chochmah. It bypasses the whole exposition and relates to the essence of wisdom/chochmah. In this way he comes to the substantiation or verification of the essence of the thing... This is a deeper step. There is seeing, 'this is how it is', and there is a deeper level that sees, 'this is how it should be and there is a truth element to it being this way'.

The soul is true. The knowledge of truth is perfectly natural to us.

The flow from binah to malchus is called bracha/blessing...

A discussion from after class:

“Truth and The Big World” p:56

AyinBase / Ayin Beis with R' Paltiel Friday 19 Adar II, 5774

 

Purim - Jerusalem - Israel - 5774

Page 56

At a third from the end of page – (line begins: "dehinay nodah...”) For text, click: Here.

The principle is that there is an element that is an 'inherent truth'. Like the First Being, who is known to us without any parameters. It is the inherent truth of our awareness. This is chochmah.

Binah by contrast, 'makes sense of it' – puts it in a structure. Binah makes sense due to the inherent truth of chochmah. Absent that truth element and binah will not make sense.

Things just 'happening to be' is not sechel/mind.

Chochmah works with truth – that which must be. The Alte Rebbe says in Tanya, “the rule of holiness, is that it has naught but that which is drawn from chochmah!” And what is holiness/kedusha? It means the Godly truth. The truth.

So thus whenever we say chochmah, we mean something that has inherent truth. Now we have come to a point of saying chakam bebinah – truth in binah. Is that not a contradiction in terms? Where is the chochmah within the binah?

There is a big world of infinite variety.

But each detail is due to it being His creation, and there can be recognition of the inherent truth that surfaces through binah. This is called chochmah is binah. It makes sense, but is not based on 'making sense'.

This chochma principle that surfaces is call a resulting point (nekudat hatamsit).

A 'point' is phenomenal. On the one hand it is just a point, but the whole reality is suspended from it! This point is rooted in binah she bechochmah (the binah element of chochmah). This means that chochma is not meant to stay hidden, but to be providing for the entire world. This is the binah of the chochmah.

From within the binah the point surfaces. One sees, 'this whole structure that I have identified in binah is intended. It is not inadvertent – it reveals a higher principle'.

“Essence in Understanding” p:56

AyinBase / Ayin Beis with R' Paltiel ThursdayNight 18 Adar II, 5774

Page 56

At a third from the end of page – (line begins: "dehinay nodah...”) For text, click: Here.

The Rebbe will explain – chakam be-binah – this is chochmah within binah, which has a relationship to hasagah/understanding. Usually we say chochmah and hasagah/grasp are very far apart. Chochmah is beyond definition and undestanding needs definitions.

The point of chochmah is a point of truth that needs no further elaboration or foundation. Binah by contrast deals with structure and functionality.

Chochmah is not a summary.

Chochmah provides a conclusive point.

Binah is a derivative of chochmah. Its inspiration is chochmah.

But the point of chochmah is from the essence. But in binah it is the point that surfaces after the full comprehension of binah.

Chochmah knows the inyan due to its own truth, not because it 'makes sense'. If it 'makes sense' it is already not chochmah.

The ein/nothingness is now captured as a yesh/something...

The binah exposition enables one to see the essence of the matter on the level of comprehension.

Binah has hasagah – functionality – and a description of the service of each entity...

“Reality is Beyond 'Making Sense'” p:56

AyinBase / Ayin Beis with R' Paltiel Thursday 18 Adar II, 5774 

Page 56

At just below middle of page – (line begins: "be-erech meha-hishtalshalus...”) For text, click: Here.

The Rebbe helped us understand the ein/nothing of chochmah by describing malchus in relation to the world of briah/creation that is below it.

The Rebbe used to say, 'space and time do not separate us' – the Rebbe has a view from atzilus/above. He says to his emissaries, 'wherever you go, I am with you...'

So chochmah is above the process of creation. It is of the element of nothingness/truth.

Understanding is not an external state. It is not superimposed – if it is of that level, it is instinct not understanding. Human understanding is internal and based in his soul/nefesh. So if his soul is kept at bay, an he is not relating to his practical life, then he feels life is not real, and it gnaws at him.

Binah gets influence from chochmah comes from the lower level of chochmah. But the upper element (chochmah of chomah) does not extend further down. This is the mind of father (mochin de abba) that does not extend into the process of creation (seder hishtalshalus).

“Truth and Intended Creation” p:56

AyinBase / Ayin Beis with R' Paltiel Wednesday 17 Adar II, 5774

Page 56

At the middle of page – (line begins: "ein...”) For text, click: Here.

We are discussing in a focused way the relationship between chochmah and binah...

Chochmah is the ein/nothing/truth element. The nothingness of malchus in comparison to briah, is like the nothingness of chochmah in relation to the 'somethingness' of binah. What does this add for us? It is to see how chochmah is an aspect of ein/nothing even though it is sechel.

Creation is not an automatic out growth of something higher. It is a novel and intentional level. We say speech is the way He created the world. Speech is the first expression that is in time and space (your thoughts are private and speech is an external creation). When I speak it is a decision... this is creation.

The levels before creation are called ein/nothing. Speech is in time and space. It is created in nothingness. So to stand there it needs a full structure.

Ein does not need formatting. It is maintained by the intent, by the reality that initiates it. This is the difference between the levels of malchus and briah. Malchus is nothingness – it is part of the ein sof – the Godly world. World at the level of Godly truth...

Chochmah is nothingness in contrast to binah. So too malchus is nothingness in contrast to briah (the created worlds).

Start with your inner reality not the world. Start with sechel/inner mind. The examination of the world from a worldly perspective will lead you to the opposite of truth.

The essence of chochmah/wisdom is separated remotely from the process of creation (seder hishtalshalus).

Chochmah is a flash. A spark/point in time. But the essence of chochmah is entirely above – essence of soul of Godliness. Binah by contrast is based in time.    

“Miracle of Miracles” p:56

AyinBase / Ayin Beis with R' Paltiel Tuesday 16 Adar II, 5774 

Page 56

Above the middle of page – (line begins: "de-ikar...”) For text, click: Here.

In chochmah there is no definitive presence. The start of principle of the process of creation (seder hishtalshalus) is from binah. Binah is able to take from chochmah even though chochmah/wisdom is above the process of creation (seder hishtalshalus).

Binah and chochmah have the partnership of being ein ve yesh (nothing and something) – these are the two states needed for a true presence. Yesh alone is just a surface presence and ein alone does not have a full expression.

Yesh (something) has 2 states – what it is and what it is not. Ein (nothing) does not have these 2 states – it is presence due to truth and does not participate in yesh (something). It is a miracle of miracles that there comes something from nothing.

The something of binah is based on the nothing of chochmah/wisdom. Together they form the 'coming into existence from nothing to something'...

Thought is a garment of the mind. It senses the sechel directly. But it is called a garment, because the sechel element is recognized as a real presence.