“Straight” p:8/6

AyinBase / Ayin Beis with R' Paltiel, Shvat 5775 

Page 8 of pamphlet – (4^th line of the page. Line begins: 'vezeh-hu...') , Page 6 in the book. For text see below.

Last night we came to a new statement: the faculties that are included in the soul (without being the soul itself), are also limitless.

For the faculty to emanate into a functional state it has to undergo a tzimtzum/contraction so that it can relate to the body.

The body is, in general, suited to the form of the soul.

The human body approximates the way the faculties are 'arranged' in the soul...

After the contraction the physical and the spiritual can 'understand each other'.

The lower level of the faculty relates to upper level of the organ/limb that it enlivens... the tzimtzum/contraction allows the faculty to relate to the organ/vessel.

When we execute a simple action, like drawing a straight line, it is not just the hand doing it, it is the faculty in the hand and the essential element of the faculty that has been contracted to express itself through the hand. And the line represents reality. And he is not limited to the line that he draws...

“Invited” p:7/6

AyinBase / Ayin Beis with R' Paltiel, Shvat 5775 

Page 7 of pamphlet – (lower third of the page. Line begins: 'umnum...') , Page 6 in the book. For text see below.

We're talking about definitive faculties, in contrast to the essence. They too come from the soul, although the soul itself is unlimited.

The faculties while incorporated/kollel in the soul, have a limitless aspect, and thus are not at the stage of being a presence.

Due to the contraction of the soul to relate to the body, the faculties can come to the level of being fully defined and there can exist a relationship between the faculties and the limb into which they will be imbued...

… And the faculties can relate to the spirituality of the physicality... and relate to the limb/organs... and the physical limb relates to the physicality of the spiritual (the lower element of the faculty that enlivens it)...

Man has a primary presence in the world. You are invited. You are here by intention. An uninvited person at a wedding celebration feels uncomfortable... Man's presence in the world is by invitation. Animals don't have that element – they happen to be here.

Being an invited guest, means that 'this place will be accommodating to me – I'll have a place, I'll be served...' Man not only has a place in the world, but all the things that define his presence – his table and chair...

“Pitch” p:7/6

AyinBase / Ayin Beis with R' Paltiel, Shvat 5775 

Page 7 of pamphlet – (lower third of the page. Line begins: 'kulal...') Page 6 in the book. For text see below.

The focus is on faculties that have a definitive presence and are then dressed in vessels... these are called kochot pnimi'im...

And the soul is above this level of definition.

So where to they come from. The soul has them, but they don't emanate from there. The soul possesses these faculties. The soul relates to them, yet they are not an emanation of the essence of the soul.

The soul includes faculties in its essence.

“Soul Attributes; Beyond Personal Experience” p:7/6

AyinBase / Ayin Beis with R' Paltiel, Shvat 5775 

Page 7 of pamphlet – (lower third of the page. Line begins: 'velehatfis...') , Page 6 in the book. For text see below.

The faculties are essentially 'pnimi'im', which is to say that in the soul itself these faculties have a design and a purpose.

The soul itself is limitless, yet the faculties are in the realm of limit and do possess a definitive presence.

The faculties are included within the soul, and are not emanations/reflections from the soul.

Emanations/reflections have the quality of the essence and are thus without definition... By contrast the faculties do have definition.

“Part of You, Greater Than You” p:7/6

AyinBase / Ayin Beis with R' Paltiel, Shvat 5775 

Page 7 of pamphlet, Page 6 in the book – (line begins: 'velehatfis...') For text see below.

The faculties have an affinity to the vessels that contain them.

This is why the organs can house the faculties.

The soul itself is limitless. It has no definitive presence. Yet the faculties are defined and limited... they have specific abilites... there is a faculty of wisdom and one of kindness...

You have the ability to move the hand. And you have the ability to write. Writing is the combination of two faculties. In our experience we don't make the distinctions – the faculties seem to easily overlap...

Essence has unlimited light. A ha-arah/reflection of the essence has a functional element... while retaining an essential quality.

The faculties are not reflections of the essence of the soul... rather the soul is limitless, and includes within itself limited faculties.

The faculties are defined by their function from their inception.

“Limitless Soul” p:7/5

AyinBase / Ayin Beis with R' Paltiel, Shvat 5775 

Page 7 of pamphlet, Page 5 in the book – (line begins: 'beha-ayvarim...') For text see below.

The faculties come to affect the soul qualities into vessels – into the body and its organs. They want to actualize the soul on the body level.

The soul is truth itself – Godliness. It does not need to define itself and what it stands for. The faculties of the soul emanate from this truth. The faculties have a purpose. And they self-justify, they stand for something defined.

Spirituality does not have a presence except for what it represents. You can't define it – you can't pin it down. There's nothing there. Your sensitivity and intelligence allows you to sense it.

The soul is limitless, yet the faculties do have an element of limit. They are individual and specific. The faculty of wisdom/chochmah or of kindness are examples of this...

And the faculties are included within the soul. They are not just functional reflections of it...

“The Truth That There Is'” p:7/5

AyinBase / Ayin Beis with R' Paltiel, Shvat 5775 

Page 7 of pamphlet, Page 5 in the book – (line begins: 'she-merumam...') For text see below.

Light has a unique nature. Light is everywhere and the eye sees, but the hand does not know that it is light.

The principle of light is that it is fully self-effacing... It simply reveals the 'truth that there is'.

By touch you know physicality. It can be a chair, the floor or a roof. With the eye you relate to the design and significance. And the context.

Something that is completely clear does not provide any obstruction.

Sight works without friction and obstruction (by contrast to the sense of touch). It works by means of purity – transparency – and thus points to spirituality.

We are pointing out that the faculties dwell in the limbs/organs due to a natural affinity.

That is to say the body of man has a special suitability for the soul... the head of man is above and separate... below that is the heart and hands – representing the emotions and below that the legs – representing action.

Each limb and organ has a certain refinement and suitability to the faculty that dwels there. The brain is the most refined – it relates to sechel/mind!

The faculty and the organ it inhabits have a dialectical relationship – and affect each other...

The mind has a refinement – it is 'thin' and self-effacing – it says, 'tell me what you are saying' and accepts the mind/sechel.

The physicality of the brain is a recipient for the sechel/mind.

“Soft Landing” p:6/5

AyinBase / Ayin Beis with R' Paltiel, Shvat 5775 

Page 6 of pamphlet, Page 5 in the book – (line begins: 'be-omek...') For text see below.

The faculties reveal themselves in direct reflection of the quality of the limb that serves as their vessel...

This is seen in the faculty of sight that is in the eye. It is according to the material of the eye. And all is reflective of spiritual sight.

And a positive and negative perspective is also reflective of the physical material of the eye. According to the mix and interplay of the blood and water/fluid in the organ of the eye so is the name Adam – a word made up of two parts – the aleph and dam (blood). To the extent the dam is modified by the aleph, so it the progress of the man.

One who is prone to anger by nature, or one who is quiet and restful by nature, this is due to the mix of 'water' and blood in the physical constitution of the body.

The limbs and organs are physical. The faculties are 'spiritual'.

The physicality of the body, needs to have life in it to prevent disintegration, yet we are saying it becomes a living body and you can touch it without relating to the life within it. Its need for vitality is concealed. You may even think it lives by itself. Human health, you may think is entirely a matter of physicality... the spirit of man is the principle of his health... and thereby the food and exercise benefit him correctly...

The faculties, like sight, hearing, emotions, mind etc are exclusively 'spiritual'.

And yet the limb/organ becomes a participant in how the faculty functions.

“Fulfillment of Being” p:6/5

AyinBase / Ayin Beis with R' Paltiel, Shvat 5775 

Page 6 of pamphlet, Page 5 in the book – (line begins: 'velechen...') For text see below.

A theme over the last 2 pages... the Rebbe started about 1.5 pages ago saying the interrelationship of the faculties takes place only when they are in vessels...

In the vessels the faculties reveal themselves...

Here's a metaphor... a person has a home. And the home is not just a functional accommodation. The home elicits the personality of the owner. The soul of man comes to affect the world. This is where he finds his accomplishment and complement. Everything that exists is created by Him. That man was made by Him is 'part and parcel of what a human being is'.

A table is not just a structure. It represents a human spirit and the human intellect. That is the reality of the table. Even after it is fully built the human spirit is still present.

When the soul has a vessel it comes to full revelation. When a man has a place in the world he comes to full revelation, since this defines who he is. This is the fulfillment of his being...

Light you know only if you have sensitivity to it. Sight is unobtrusive.

Sechel/mind is also light... light of the soul... scientific logic is not sechel/mind – it is a chain of cause and effect in an empirical world. There is no soul to it. To sense light and sechel/mind you need great sensitivity... like the eye...

“Truth Quality” p:6/5

AyinBase / Ayin Beis with R' Paltiel, Shvat 5775 

Page 6 of pamphlet, Page 5 in the book – (line begins: 'vechen...') For text see below.

We are saying that the will of the soul affects the faculties by 'top-down' directive. The faculties, even mind/sechel itself which is the super-faculty, are not capable of relating to ratzon/will. There is no way to comprehend will/ratzon in mind. Thus the influence from will on the faculties is without hislabshut – without engaging them...

This is because will is on the essential level and the faculties are on the functional level. Will doesn't work with 'question and answer'. It is a direct statement. There is no external query. So there is no way that the faculties can correlate to will/ratzon. They can just accept and acknowledge that it is not in their realm.

In the presence of a higher level, the lower elements submit. We submit to things that have a quality of truth. This is where greatness comes from.

“Heart & Mind” p:6/5

AyinBase / Ayin Beis with R' Paltiel, Shvat 5775 

Page 6 of pamphlet, Page 5 in the book – (line begins: 'memayleh...') For text see below.

At the outset we talked about ratzon/will and said that it is a surrounding faculty. And to better understand that we went on to describe the internal faculties and how they function within the vessel, rather than empowering and directing from a different level.

So in a sense the vessel appreciates the inner faculty (koach pnimi) that enlivens it. The hand can appreciate the fine movements that the mind directs it to make in creating artwork...

Will/ratzon is a surrounding faculty and leads from above. It dictates to the faculties.

Ratzon speaks from a different level than experience and enjoyment. It pushes all faculties beyond their complacency and gets them to act.

The mind softens and refines the heart. The reason it can do this is because the heart receives vitality from the mind, and thereby the mind rules.

In a healthy individual the heart's desires have a validity on the level of significance.

This is because the heart is a vessel for the mind. The heart appreciates the sense that is in the mind...

The heart and mind speak in different languages. The mind speaks of what is right. The heart talks about what it likes. There is a commonality between them in that what is right becomes pleasant...

The heart is much lower than the mind, but on an inner level there is recognition of the mind in the heart.

The mind directs the heart in an 'ohr pnimi' (inner light) level. This means they relate to each other. The mind doesn't rule by superimposition.

“Soul Revelation II” p:6/4

AyinBase / Ayin Beis with R' Paltiel, Shvat 5775 

Page 6 of pamphlet, Page 4 in the book – (line begins: 'keli...') For text see below.

We are talking about the relationship of the faculties with their limbs/organs. This is not like the relationship between two unrelated entities where one overpowers the other.

Rather they are suited to each other.

The body and soul are very different from each other. Yet the body assumes the role of being a vessel for the soul and the soul is imbued into the body.

And the faculties of the soul are hosted by the limbs/organs that become vessels for them. This means they follow exclusively the direction of the faculties and the vessels are enhanced and find their full significance...

The faculty acts through the vessel, but the vessel is nullified to the faculty and thus the faculty is in full revelation.

“Soul Revelation” p:6/4

AyinBase / Ayin Beis with R' Paltiel, Shvat 5775  (Note: See yesterday's audio file at the end of this post)

Page 6 of pamphlet, Page 4 in the book – (line begins: 'umnum...') For text see below.

The faculty and its organ/limb are completely different, but well suited to each other.

Each faculty has its function – sight, hearing, movement etc... and they are all expressing the human soul. Take a lower faculty, like walking – this is a soul faculty and part of it. It is based on the soul principle that it is not bound to one place – it is everywhere. The limbs of the body are suited to accepting these faculties that originate in the soul.

The faculties direct the limbs. The limb/organ is subservient to the faculty that it holds.

The limb welcomes the faculty that comes to enliven it and give it guidance.

The limb is of this world. And the faculty is connected to the soul. Yet the limb welcomes the faculty since it acquires thereby a completely different status and meaning... These faculties (coming from the soul) reveal themselves in the limbs. And that is due to each limb saying, 'You take over. You provide guidance.'

“Soul & Body” p:6/4

AyinBase / Ayin Beis with R' Paltiel, Shvat 5775 

Page 6 of pamphlet, Page 4 in the book – (line begins: 'umnum...') For text see below.

We had explained how the faculties 'step down' so they can relate to the physical vessel/organ.

The limbs/organs grasp the faculties.

On the other hand the limbs are subservient to the faculties, without any resistance. If it were not so they would not be proper vessels for the faculties.

A vessel allows the full light to be revealed, but at its own level. The eye lets the faculty of sight 'do its own thing'. It allows the faculty of sight to see through it.

Chochmah/wisdom is the foundation that allows us to relate to physical sight...

The soul cannot relate to earthliness as its basic reality. It can be on the earth, but remains above it.

The structure of the human body reflects this. If the body could only walk on all fours the soul would not be able to relate to it.

“Soul View” p:5-6/4

AyinBase / Ayin Beis with R' Paltiel, Shvat 5775 

Page 5 and 6 of pamphlet, Page 4 in the book – (line begins: 'umnum...') For text see below.

We are looking at how the soul is dressed in the body. The amazing thing is that the sechel of the soul is dressed in the physical brain/moach. One can say, the moach/brain understands and senses things of sechel...!

Sechel/mind brings a veiw of the world that is a soul view, in contrast to how the body sees.

Only Godliness is real to the soul...

We know that sight is the most convincing sense of what we know of the world. You may think, 'I see it, but I didn't touch it, so I'm projecting...' The reason sight brings a sense of reality is based on a soul principle; namely that all begins from the First Being.

And the knowledge of the First Being is what makes sight real...!

The physicality of the brain recognizes the truth of being...

Man's spirit holds him up, and he happens to stand on the ground. Man relates to an intangible reality. He looks to infinity.

And this physical experience of standing in the world, tells us of the Godly truth – pointing to the First Being.

Our ability to relate to this is that we also have an element of 'First' – that we can stand up without holding on.

From physicality we understand Godliness. We identify the super-spirit... and relate to Godliness.

“Bigger Picture” p:5/4

AyinBase / Ayin Beis with R' Paltiel, Shvat 5775 

Page 5 of pamphlet, Page 4 in the book – (line begins: 'umnum...') For text see below.

Sechel/mind settles in the actual material of the moach/brain. Sechel is thereby felt as a reality as opposed to being experienced as a projection...

The faculty of movement fits perfectly into the hand. The eye is a perfect vessel for the faculty of sight.

Real sechel/mind is an expression of what the soul is. It is a reflection of the vitality from which it emanates.

Gashmiut/physicality is sensed by touch. Then there is light. And through it you see the physicality. You are now relating by sight, not touch. So how does sight actually relate you to the world if touch is the real sense? Because you recognize in it a Godly truth that you know independently, therefore you know the reality without having to touch everything.

You see that creation is real and created by Him.

In every physical thing there is a Godly element.

When the soul is dressed in the body, and in the physicality of the brain, then the moach/brain defines reality to the person...

Physicality is a creation. It is made by Him. It is not self-made. Sechel/mind sees that physicality is not self-creating. The reality of physicality is indicative of its Creator. This is the big switch. The world claims everything 'made itself' – and this way Godliness is banished from the world. Please see physicality does not deny Godliness, it conceals Godliness. It says, 'there's something deeper than what meets the eye'.

We know things through the limits that the body imposes on it, so we relate Godliness to the functional level.