“Light, You Don't See; Life Is Invisible” p:72(14)

AyinBase / Ayin Beis with R' Paltiel 8 Kislev 5775

Page 72(14)

At 5^th line from end of the page – (line begins: 'be-gan eiden...') For text see below.

We have been saying that the creation is for the aim of making Him known – the goal of life is knowing Godliness. And this is the Godliness not as it is unto itself, but as it comes to the world. And here there are 2 levels – a) memaale kol olmin – filling the world and b) sovev kol olmin – surrounding all worlds.

And the light of memaale kol olmin can create 'something from nothing'.

This is like the king and the mountain. “He decrees and the mountain is turned over”. But when you watch his servants working with the shovels, you see each movement. Why do they obey the king's command. Is it the command or the king that makes it happen? It is the invisible king that makes it happen. This is like light. The light cleaves to the source. The king's workers feel the awe of the king – they sense the source of the command/project – their king.

“The Same Sky” p:72(14)

AyinBase / Ayin Beis with R' Paltiel 6 Kislev 5775 

Page 72(14)

At 5^th line from end of the page – (line begins: 'be-gan eiden...') For text see below.

Through the vessels there is knowledge of the light that fills them.  

Focus on the vessels alone just obscures the light. 

One should rather see that there is a light that enlivens each vessel.

“Cars & Birds” p:72(14)

AyinBase / Ayin Beis with R' Paltiel 5 Kislev 5775 

Page 72(14)

At 5^th line from end of the page – (line begins: 'gan eiden...') For text see below.

We have to try to sense how 'knowing Godliness the way it is dressed in vessels', allows us to know, not the vessel, but Godliness itself...!

Cars were not created because the work mechanically, but rather due to the human spirit. And once a car is designed and built it retains that human spirit...

It is important that one not lose sight of the spirit that created the car (or any other object)...

So even though light can be reduced to fit to a vessel, it must always be sensed. When a bird slides on a rooftop it is just that, not intellect, it is like a man driving in circles... its might be an 'experience', but it lacks real 'life'.

In the world there are 4 types of creation – inanimate, plant life, animal life, human life.

At each level there is a Godly element.

And this is sechel/mind: to see things from the 'meaning' perspective...

This is the difference between a Godly creation, and a dead meaningless world, to which you attribute a will to 'survive'.

Every leaf is unique. Each is a slightly different manifestation of the Godly light...

“See & Touch” p:72(14)

AyinBase / Ayin Beis with R' Paltiel 5 Kislev 5775 

Page 72(14)

At 5^th line from end of the page – (line begins: 'be-gun eiden...') For text see below.

The principle of the creation as explained in the Zohar is to bring Godliness to a level where it can be known and appreciated...

That knowledge is possible in the Godly light, but not in the essence of the light.

The knowable light is the light on the level of hispashtut – the light that can come down into a worldly level.

“Many Rivers to Cross” p:72(14)

AyinBase / Ayin Beis with R' Paltiel 4 Kislev 5775 

Page 72(14)

At about 7^th line from end of the page – (line begins: 'kmo shebah begilui...') For text see below.

We are talking about the principle from the Zohar concerning the basis of creation... it is to reveal what is contained in essence – to reveal essence. But there is nothing in essence, yet the light that essence creates tells you something about essence.

The human being functions in the world. But the spirit behind his activities is not worldly...

A man has the spirit to cross rivers and overcome obstacles. This spirit expressed itself in his mind/sechel and overcomes obstacles and creates bridges and rockets. The spirit is contracted in order to express itself in vessels.

To build and conceptualize a bridge you need spirit. Despite all the accomplishments, the modern world has lost sight of this spirit and says, 'one accomplishment leads to another'. We say differently, 'every new development is based on revisiting the spirit of man'.

“Light Supremacy” p:72(14)

AyinBase / Ayin Beis with R' Paltiel 2 Kislev 5775 

Page 72(14)

At about the middle line of the page – (line begins: 'ha-atzmius...') For text see below.

There is no 'light' in essence. There is no light from essence. If there is light, it is new creation that essence decided to create...

And the light, once created, cleaves to its maker.

And in this way is representative of essence.

Cleaving to its source, does not mean 2 things stuck together. Light does not have its own identity. Its identity is the illuminator from which it comes.

We cannot know the supremacy of essence. We have no means to approach and identify essence.

And so too the light... it cannot be defined and known...

And the Zohar says, 'the purpose of the creation of the world is to know Him...' But we just said you cannot know Him...!

The Zohar is referencing the revelations from Him, and not the essence of the light, but rather the effect of the light – the external elements...

“Light Statement” p:72(14)

AyinBase / Ayin Beis with R' Paltiel 1 Kislev 5775 

Page 72(14)

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

We pointed out that although there was contaction/tzimtzum the light retains an element of infinity and a faculty of essence (koach ha-atzmi) in that this light can create something from nothing (yesh mi ein).

The light cleaves to the essence. It is self effacing. It does not represent itself at all. The essence is its primary message.

Essence creates light since it wants to be revealed. But in what way is is representative of essence? This is because its whole identity is due to the will of the essence. It is not a 'natural' flow from essence into light...

Thus the light is a completely novel creation.

Light is like a new creation, yet it is representative of essence due to devekut/cleaving. Meaning the light is entirely self effacing...

“Without a Trace” p:72(14)

AyinBase / Ayin Beis with R' Paltiel 28 Cheshvan 5775 

Page 72(14)

At about the 10th line of the page – (line begins: 'ha-ma-or...') For text see below.

Akiva asked, 'what is something from nothing, and how does it relate to essence...?'

A human being in this world has quality of reality. Without him the world is not a world. Real means, 'you are where you belong'... if you go to a wedding, you are there by invitation not just for the food'. God has a special plan for the human being. Man is not a contributor to the world. He makes the world. He makes it worthwhile to have been created.

A 'reality perspective' is exclusively in the purview of the human being. This is due to sechel/mind, which is a derivative of the nefesh/soul, which is a Godly presence.

There is truth to existence that defies understanding.

You have emunah/faith that cannot be understood.

So the principle of 'something from nothing' (yesh mi ein) is similar.

Something happens without an explanation, without a trace.

We know that after a person passes, his soul lives on. There is a reality greater and more true than what can be observed.

“You Can't Touch This” p:72(14)

AyinBase / Ayin Beis with R' Paltiel 27 Cheshvan 5775 

Page 72(14)

At about the 10th line of the page – (line begins: 'ha-ma-or...') For text see below.

We started discussing ohr/light. We asked why it exists.

We said there is nothing in the essence that compels there to be light. Essence wanted to be revealed and revelation is through ohr/light.

The light is reflective of essence. It is a Godly quality.

Chochmah/wisdom relates to light. You can't touch light.

“Transformative Light” p:72(14)

AyinBase / Ayin Beis with R' Paltiel 27 Cheshvan 5775 

Page 72(14)

At about the 10th line of the page – (line begins: 'ha-ma-or...') For text see below.

There is a profound implication in the statement that the light is somehow like the luminary...

It means that the light is a little bit of a luminary. It has luminary qualities...

It is transformative... daylight is fundamental and creates a new state – 'day-time'.

Light might have gone through a contraction, but yet it carries its source with it. This is its greatest feature.

There is a saying, 'a chassid is a little piece of the rebbe.' He is not the rebbe, but due to their closeness he reflects his master, not himself...'

Light even has the quality to 'create something from nothing' which is an 'essence' quality.

Pure mind (sechel) is not a response to darkness or a question. Pure mind carries its own truth. It is representative of the First Creator. It is not developmental. It is a reality. This is the Godly faculty in every soul...

“Dream Into Reality” p:72(14)

AyinBase / Ayin Beis with R' Paltiel 26 Cheshvan 5775 

Page 72(14)

At 7th line of the page – (line begins: 'kuli...') For text see below.

The light of the kav/line is similar to the infinite light that preceded the contraction/tzimtzum.

To look at this phenomenon we looked at the experience of sight. You see everything at a glance, but it is not devoid of all the measurable specifics. Before the contraction the specifics were not present at all.

The will/ratzon is above the specifics. It goes directly to what it wants... this is like the faculty of essence (koach ha-atzmiut) that is found in the kav/line of creation...

“Special Sight” p:72(14)

AyinBase / Ayin Beis with R' Paltiel 25 Cheshvan 5775 

Page 72(14)

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

We are looking at how light essentially can funnel through limited channels while retaining its fundamental infinity, that it has from its source.

This is like the soul resting in the brain... all the way down to the heel of the foot, which has the least degree of sensitivity. And yet, the the heel has a life element which is infinite – continually being rejuvinated from its source!

All the sphirot are interconnected, due to the infinite light that is there...

the reason it retains the infinite quality is because light at all levels is always pointing to its source. It never becomes an entity unto itself.

Consciousness starts with chochmah/wisdom. Will and delight/oneg is above this is and are not conscious elements.

Sight is a metaphor for chochmah/wisdom.

In an instant you can see a whole panorama. This is completely different from the sense of touch. Touch deals with an insignificant, local, physical experience. Sight is different – you see things in their full context. You see the life element.

You can see distinct objects and distances, yet you see it all from a reality perspective.

“Like Our Lives” p:72(14)

AyinBase / Ayin Beis with R' Paltiel 24 Cheshvan 5775 

Page 72(14)

At top line of the page – (line begins: 'she-ha-gilui...') For text see below.

The kav/line has a similar quality to the infinite light that preceded the contraction/tzimtzum.

The kav also has the inner nature of infinity.

Although it emanates in a finite manner, nevertheless it has an aspect of infinity...

This is like our lives... we have a finite body, and an infinite soul within it.

Nothing that can be identified is infinite. Infinite is exclusively that which emanates from an essence. It remains what it is and is unaffected by any external factors...

It depends not on its own existence, but on its source alone...!

“Everything Illuminated; Finite & Infinite” p:72(13-14)

AyinBase / Ayin Beis with R' Paltiel 23 Cheshvan 5775 

Page 72(13)

At 7^th line from the end of the page – (line begins: 'mayir...') For text see below.

Light means that a concept is originating from a level beyond understanding.

To present to the recipient, the mentor 'contracts' his light, presents a point, and then brings the light back...

The light that he brings back has a function and is thus not the pure light from the source. Yet the light retains a connection to the original source... and has the same quality as the original light.

Avraham told the world, “this world is a palace, and it has an owner/builder. It is appropriate to serve Him (not just keep the palace in good order)”.

The mentor raises the student's perspective, until he gives him the whole reality.

The mentor-student relationship is a metaphor for the creation of the world. Before the contraction/tzimtzum there was just infinite reality. After the contraction a point/trace remained. This is like the way the mentor contracts the light of his mind to find a point that can be presented to the recipient. The point/trace contains in a hidden fashion the light that is to be presented. Without mind/sechel you don't see it at all.

A human being has the ability to see things from a 'reality' perspective.

“Light & Mind” p:72(13)

AyinBase / Ayin Beis with R' Paltiel 21 Cheshvan 5775 

Page 72(13)

At about below the middle of the page – (line begins: 'shechozer umayir...') For text see below.

The mashpia/mentor conceals his conscious knowledge of a topic, so that he is able to get to the student's level, while at the same time the mashpia is still based in a higher reality...

“You Can Bet Your Life On It!” p:72(13)

AyinBase / Ayin Beis with R' Paltiel 20 Cheshvan 5775 

Page 72(13)

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

The level of sechel/mind is always debatable. By contrast the student takes as absolute the word of his mentor/mashpia.

This is because this word/sechel is drawn directly from his soul, which is absolute.

For this reason the mentor has to limit his sechel so it can be presented. Without the limit, there is 'no question' and it is beyond presentation.

Think of a person who sees living a Torah life as burdensome. The Torah mentor says to him, “we are celebrating life instead of celebrating body and bodily experience. We celebrate life! This is an encapsulation of the whole principle of Godliness in the world. This is a minute encapsulation.”

He is able to point out to the student that life if superior to body. And the student may concur and say, 'without life the body wouldn't last'. But life is beyond this. Life is more precious than body. The value of life is not your experience through the body. It is life per se.

The mashpia connects the student back to the truth. And this is the only thing that is real.

“Soul Mentor” p:72(13)

AyinBase / Ayin Beis with R' Paltiel 20 Cheshvan 5775 

Page 72(13)

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

The mashpia/mentor reaches the mind of the student on the soul level. He brings the student's inner mind/sechel from deep concealment.

It is hard work to draw the mind/sechel out from its concealed state. The student goes to the master/mashpia and seeks to get to a new reality... to develop a new perspective... and this is what the mashpia bestows upon him.

The perspective of the mashpia cannot be transferred directly to the student... there is a fundamental difference. For the mashpia this reality is not a discovery – it is the level where he lives... he has it from the soul level.

The mentor, 'is who he is', not just because he knows more than the student. What the mentor tells the student becomes a basic reality. How? If it is based on sechel if wouldn't have this power. It becomes the reality for the student because it is based on the soul reality, which is deeper than sechel.

Sechel deals with definitions and limits. The reality above that is infinite.

To transfer sechel to the student the mentor must first limit the infinity of his own insight...

The kav that makes the world and the word of the mentor/mashpia remain attached to the infinity that preceded the contraction.