“Delight; Ascent Into Source” p:3/3

AyinBase / Ayin Beis with R' Paltiel, Shvat 5775 

Page 3 of pamphlet, Page 3 in the book – (line begins: 'hu...') For text see below.

The Rebbe is describing something to us that is beyond mind and definition. He is talking about essence.

The relationship between 2 separate things begins from the edges. Like when you meet someone and shake hands – the shaking of hands is an expression of connection.

This is the parameter of relationships in the worldly parameter. This is so even in cases when the pieces become one structure, like the legs and surface making up a table.

Essence is totally beyond the worldly qualifications. Things in the world are composite. Pieces combine to make one truth.

But when we talk of delight/oneg we see it is not part of the worldly context. It is a direct union with the Godly truth. So it is not gilui/revealed. It is an ascent into his own source and reality.

The delight is the ascent into one's essence. It is a departure from any worldly reality. To experience the delight of anything one needs to rise away from any external benefit and function. Thus tynug/delight is not in the realm of 'revelation'.

Love – real love between people: the capacity for love is in the essence of the soul. If a person's orientation is solely worldly there cannot be real love. If the body is primary, there cannot be true love. There is a soul. It is a Godly truth. That is who we really are.

Even the sensitivity of the physical finger has to have a soul 'background' – a context – life itself.

There is no cause for delight. The only cause is the soul itself.

Yud Shvat - I Came to My Garden - with Tzvi Freeman

Source Text

“Rebbe King” p:3/3

AyinBase / Ayin Beis with R' Paltiel, Shvat 5775 

Page 3 of pamphlet, Page 3 in the book – (line begins: 'she-merumam...') For text see below.

We are sensing how essential tynug/pleasure that comes from within oneself, is due to the sensing of one's own reality. This removes an individual from his entire environment, and reveals the essence of his presence.

And don't misinterpret this. When you get into a deep element, know that all depth represents the Godly presence. There is no depth in worldly presence.

Depth originates in the Godly soul and in its mission. This is in stark contrast to the worldly orientation.

And if you have infinite wealth, but no purpose; if you have means to an end, but no end, then the wealth will be of no avail and will push to craziness...

When you finger has a cut and it heals. And it heals to perfection – to the level of fingerprints, it is due to a level of perfection that precedes the functional. It is due to essence...

Understanding this is totally dependent on understanding our own reality. Sechel/mind cannot present it. It can only point to it. One has to find it in oneself.

All souls have a supreme quality, so why is the king used as the example of being in touch with the pleasure of his essence? Everyone else can rise to that level, but that is not their function. A Rebbe is a king. That is his function. He doesn't 'consult', he doesn't have a committee, he says what he wants to say...

“Into The Real Self” p:3/2

AyinBase / Ayin Beis with R' Paltiel, Shvat 5775 

Page 3 of pamphlet, Page 2 in the book – (line begins: 'udrubbah...') For text see below.

We are looking at the principle of ratzon/will.

And this is part of explaining how it is an intermediary – the higher and lower levels are connected.

Ratzon/will is from the essence, and has some kind of 'what it wants', which means a connection to something external. Without this identification there would be no will. Will is the movement 'out of self-containment'.

Then there is a level of ratzon/will that is internal. This is oneg/delight. He delights in his own reality. This is revelation without connection to something external. But this is not really revelation and expression.

Essence is a representation of the Godly presence in a person. He delights in the essence that God placed into him. It is a rise into the Godly element – into the essence. This is in contrast to using his Godly attributes and expressing them outwardly.

In truth, wherever you look you see the essence of Godliness.

“In The Room” p:3/2 Tuesday Night

AyinBase / Ayin Beis with R' Paltiel, Shvat 5775 (this is Tuesday night - in place of the regular Thursday night class)

Page 3 of pamphlet, Page 2 in the book – (line begins: 'helem...') For text see below.

Nefesh talks in terms of reality. A running dog doesn't see a house, nor a wall, just an obstacle. A human being sees what's there – sees the meaning and the full presence of things.

A human being is not the result of 'development'. He was conceived by God in his totality.

A human being identifies a house that he sees. It is due to his own relationship with a house. Without that he could not identify it. He personally relates to it and this is the source of his sechel...

In essence there is no light. The essence is beyond 'standing for something'. Essence does not stand for anything.

Oneg/delight goes beyond 'invulnerability' and 'I can face any challenge'. The essence has such depth and reality that it is a delight.

Life is not the ability to react and respond. Life is an essence. It is beyond awareness. He is the first Being. One may ask, 'What does He do all day?' But then you realize, 'What are you talking about?' There is no lack. Nothing can complement Him. He is pure reality itself. Not some kind of reality that came into being in response to a need. And so the soul of man is not a response to a worldly existence...! Man has a life element completely beyond body. It changes the nature of body completely.

“Your Own Infinity” p:3/2

AyinBase / Ayin Beis with R' Paltiel, Shvat 5775 

Page 3 of pamphlets, Page 2 in the book – (line begins: 'ubedugmah...') For text see below.

What is the crown of the world? It is 'melech ha-olam'. The world is a real place because there is a King.

We have explained that 'will'/ratzon is that which reveals the connection of the soul to something external. Without the will he is completely content being 'unto himself'.

There is nothing that is not known to essence, so what does it mean when we say, there is a level before revelation, 'beyond revelation to Himself'... This is like knowing something without it coming into revelation. When you are outside a room you make observations through the window. By contrast when you are in the room you know it by 'being there' – you know the room from its reality, not via observation.

It is before expression. This is like being submerged in the reality, but we are dry land creations. This is a level beyond faith – it is hodah/acknowledgement, awareness above scrutiny.

“Crowning Perfection” p:3/2

AyinBase / Ayin Beis with R' Paltiel, Shvat 5775 

Page 3 of pamphlets, Page 2 in the book – (line begins: 'ubedugmah...') For text see below.

The Rebbe is explaining that the kesser/crown has the effect of being an intermediary.

The crown brings, 'significance' and 'connection'.

The role of being intermediary means the influence of the higher level is felt. And the lower level is representative of the higher level.

The intermediary touches both sides. The lower level retains connection to its 'original concept'. This provides richness and significance.

The ratzon/will connects different levels.

“Contained in Will” p:3/2

AyinBase / Ayin Beis with R' Paltiel, Shvat 5775 

Page 3 of pamphlets, Page 2 in the book – (line begins: 'ubedugmah...') For text see below.

There is a principle that is mentioned, the crown of each level is the will/ratzon.

We have discussed ratzon and kesser/crown.

We have said, 'in the ratzon is contained all that will come forth from it.' When a man buys or rents a home he furnishes it. Are the table and chairs an afterthought? Or are they included in the initial desire for the home? In the initial will/desire are included, in a subtle way all the details that will follow...

The details are the way the initial will is manifest, and this is on the lower level of mind and emotions, which is below will.

The initial will, remains the crown/kesser for all that transpires in the home.

The crown has no functional purpose. It is not even an ornament.

A crown is symbolic of a supreme presence, but it does not explain what it is about.

In the level of Adam Kadmon there is the will for seder hishtalshalus (the process of creation), not because it has any functional purpose, but because it is an inner will.

The 'crown', the reality behind, man's existence is recognition of Him. The root for all his good deeds and civilizing impulses is due to recognition of Him. Man says, 'there should not be any negativitiy in the world, because there is a Godly presence.'

The crown is the intermediary. It brings a level of perfection to things. Like a cut finger – it can heal to a functional level – but the level of perfection and the fingerprints is indicative of the crown – perfection.

And then we reviewed from higher in the paragraph – line statring 'de-atzilut'...

“No Lack, No Threat” p:2

AyinBase / Ayin Beis with R' Paltiel, 5775 

Page 3 of pamphlets, Page 2 in the book – (line begins: 'vezehu...') For text see below.

The crown is the intermediary. It connects levels. It connects the Creator and the emanations.

It is the creator that has the will to create, and the crown is representative of this will.

The crown is how the lower level is contained within the higher level.

The human being lives in the world and partakes of it, yet it is done from 'above'. He is not pulled into the world. There is a supreme element in all his relationships to the world. This principle of having a superior aspect sets him apart from all things he encounters.

Then when he has a will for any kind of activity then the essential life if brought down to the worldly activity, while staying supreme.

The soul knows no lack or threat. Wisdom is the focus on this phenomenal truth. Chochmah/wisdom is recognition of the truth of something, rather than its functionalilty.

When there is a leaning of the will, it is not due to any threat or need. It is a positive, proactive pursuit...!

“Above Process; Above Structure” p:2

AyinBase / Ayin Beis with R' Paltiel, 5775 

Page 2 – (line begins: 'soleek...') For text see below.

We are looking at the meaning of crown/kesser. In chassidus it is ratzon/will, which is the initiator of everything. It gives significance to all that follows.

The crown/will brings things from an initial starting point, as opposed to a reactive process.

The crown is in a different category from that which emanates from it.

The crown is above the lower structure. It precedes all process.

The full human spirit comes along at every level of human activity.

Will is the basis of understanding.

“Everything Intended” p:2

AyinBase / Ayin Beis with R' Paltiel, 5775 

Page 2

Last paragraph of the page – (line begins: 'ku...') For text see below.

At every level there is a crown. Everything is intended. Each level has its significance.

Ratzon/crown is of the essence. There are 2 levels – atik that represents the source; and arich that represents the potential development that comes from it. Arich is the whole chain of development as it is contained in its source.

Adam kadmon (original man) is the kesser/crown for the whole chain of creation (seder hishtalshalus).

In this world things are in 'time and place' and so to relate to something it has to be 'in your world', otherwise it can be counterproductive. This explains why someone who has $100 wants $200 – he can relate to more, but he doesn't relate to massive increase... So too if a man travels, he wants to get to a place, 'as it really exists in the world', and to do that he has to cover ground and be on the journey....

So too each level of creation has its own glory. Its own reality.

You see this in urban planning... each area has a head and a plan and therefore a logical grid of streets... and the reason there are 'local' crowns (pratie kesser) is because there is a general crown to the process of creation...

The crown is not at the level of 'expression'. It is at the level of reality itself. The king's crown does not represent his wisdom, but rather his supreme reality. The crown is thus not 'revelation', rather it is 'him as he is unto himself', but as he is here, not staying away in is private chambers...

“Force of Life Itself” p:2

AyinBase / Ayin Beis with R' Paltiel, 5775 

Page 2

Last paragraph of the page – (line begins: 'veha-inyan hu...') For text see below.

Crown corresponds to the level of will. We usually think of will as the resul of some kind of need. We are refering to something deeper than that. Ratzon/will is something given to the created by the Creator. It is the spirit of the Creator within the created. It is not something the creation can fabricate on its own.

Ratzon/will does not have a reason or resultant benefit. It is the force that is entirely pure. It expresses an inner reality. The reality, 'that it is'.

You wake in the morning and say, 'modeh ani – I acknowledge...' You woke me up to recognize this greatness. And I'm staying connected. And Your presence is with me all the time. This is ratzon/will without a worldly context.

This will/ratzon crowns the human being. Puts him in the context of supremacy. Rises him above worldly shackles and needs.

This element of ratzon/will is the force of life itself. You cannot understand it. You cannot define it.

The whole world is precarious. No it is real – there is a Godly will to create it.

“The Myth of Fingerprints” p:2

AyinBase / Ayin Beis with R' Paltiel, Tevet 5775 

Page 2

At the middle of the page – (line begins: 've yesh she pirush...') For text see below.

The crown is the head of the garments. Amongst garments there are categories. For example shoes have a practical element – allowing one to walk about... A uniform by contrast is representing something. And then there is a crown – it serves no functional purpose whatsoever. It is the essence of garments – to represent a certain status – no other purpose.

Similarly the level of crown is the head of all emanations.

The crown corresponds to the element of 'will'/ratzon.

The will is like a 'point of reality', which gives reality to intellect etc. The will is beyond function.

“The King's Decree” p:2

AyinBase / Ayin Beis with R' Paltiel, Tevet 5775 

Page 2

At the 3^rd line of the page – (line begins: 'ule-haveen kol zeh...') For text see below.

The principle of the king: he rules by fiat. His statements establish fact.

Facts that are not inherently real, need substantiation. The king represents that which is inherently real.

The king gives the country the element of reality.

Nothing exists on its own. Everything has a Source, that gives it support. The truth is: you can accept the world, because you have the absolutely clear knowledge that there is a God.

World is the revelation of Godly qualities on levels that can be understood. Nothing in the world holds itself up, but we can understand it in its context.

Kesser (crown) represents that element that does have a beginning of process... but it is so high that you cannot possibly discern what this is about.

“Two Crowns” p:1 'Big Ein Base'

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

Page 1

At end of top of the page – (line begins: 'besha-ah...') 

We are starting a new phase. We are beginning the 'Big' Ain Base (the series of discourses from Shavuoth of that year). Till now we have been doing the 'Small' Ain Base (a series of discourses from Rosh Hashanah of that year).

This will be demanding.

We know we don't get the whole story in one line. We have developed patience. We will be using this patience.

Left, right and center exists in the human being. The right hand is the most forthcoming (this is the midah/emotion of chesed/kindness).

This is reflective of the structure of the soul (nefesh). Middot are the complement of the person. You may have an idea, and then it broadens out into a whole array of details... this is middot.

You start with a single point. Then from there comes a whole development into the realm of space and time.

This is the point of wisdom/chochmah coming down into the level of middot (emotions) – sechel/mind gives inspiration to the emotions/middot. And the middot are the actualization of the original chochmah/wisdom.

A human is real. Things are not reactive and natural for him – he has intention. So if he was only chesed/kindness, then his own presence would be totally lost. Do you have an identity or are you just a conduit for the flow of the water? So in every human activity there is left right and center. These correspond to chesed/kindness, gevurah/severity, and tifferet/beauty.

Tifferet is the perfect balance between chesed and gevurah.

Torah is from this central line of tifferet.

This can be readily seen. It gives all kinds of blessings, and all have some kind of 'precondition'. Nothing comes 'free'. That's klipa. Torah joins 'left and right'.

In all relationships there have to be both qualities – openness, but not hefker. Restraint with a meaning.