“Water Flow; House Work” p:15/11

AyinBase / Ayin Beis with R' Paltiel, Nissan 5775 

Page 15 of pamphlet – (At 7^th line from end of the page. Line begins: 'be-atziluz...'). Page 11 of the book. For text see below.

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We are saying that there are 2 categories of bitul/nullification.

The way the world of atzilus is nullified to its source in contrast to the way the world of Biya is nullified to atzilus.

Atzilus has essence above it. It is preceded only by the infinity of essence. The creation of atzilus is categorically different from what precedes it.

Like the drop is a tiny part of the ocean, and a cause results in an effect, so too the lower worlds derive from their 'cause' or source in atzilus.

This relationship is in contrast to atzilus and the essence that precedes it – there, there it is not a 'cause and effect' relationship.

When you put up walls to make a house, your hands are busy with the masonry and the wall, but you are busy building a house. And the hands too are inspired by the vision of the house.

The lower level of the cause (ilah) is dressed in the higher level of the effect (allul).

“Running on Empty” p:15/11

AyinBase / Ayin Beis with R' Paltiel, Nissan 5775 

Page 15 of pamphlet – (At about middle of the page. Line begins: 'be-olamot...'). Page 11 of the book. For text see below.

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We are discussing two phenomena. Atzilus is created from infinity/essence (ohr ein sof), and secondly, that the lower worlds are created from atzilus.

The presence of atzilus is based on the input from essence.

On the lower level the lower worlds are also given support fro above them – from atzilus – without which they would not exist.

The term 'world' is something that exists within time and space.

This provides the context for everything.

“The Gap” p:15/11

AyinBase / Ayin Beis with R' Paltiel, Nissan 5775 

Page 15 of pamphlet – (at about 8th line of the page. Line begins: 'aval...'). Page 11 of the book. For text see below.

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Atzilus in comparison to the infinity above it is like a separate creation.

Atzilus is the highest world and it bestows its faculties to the lower worlds. And without this input from above they would become null. But that is not to say that the distance between the lower worlds and atzilus, is equal to the gap between atzilus and the infinity above it.

The input from the higher world is not from itself, but rather from what is above it.

The Creator makes the highest world. And there is nothing that compels Him to make it. He makes it from scratch. Making the world is not His main project. This highest world also creates lower worlds, and it accomplishes this from what it receives from Him.

The highest world was created to be of influence on the lower world. It is the spirit of the Creator in the highest world that gives it the impetus to create the lower worlds.

In our physical world there is no reality without a full structure and many details. Things are composite. A house is made my means of inumerable bricks, tiles, wires and details... But this is true only at our level. God does not create mono-dimensional creatures. They would be non-entities. He creates a reality. It is only us that builds on a mono-dimension level... till it is all finished and you see the house.

“Hands Up” p:15/11

AyinBase / Ayin Beis with R' Paltiel, Nissan 5775 

Page 15 of pamphlet – (at about 8th line of the page. Line begins: 'makom...'). Page 11 of the book. For text see below.

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We are learning about what the Alte Rebbe presents. He says, 'there is no compare to You in this world' means that the distance from atzilus to ohr ein sof is greater than the distance from our world to atzilus.

And this seems to be counter intuitive. Ohr ein sof and atzilus seem to both be spiritual and hence closer...

'Nothing compares (ein aroch)' means 'no significance'... and relative levels of lack of significance.

There is one Source. One reality. Anything that lacks connection to this simply has 'no real presence'.

So atzilus relative to ohr ein sof – atzilus recognizes its insignificance. It is a creation and knows it is separate, but it gets sustenance from the Source.

This sustenance does not make it one with the source.

In ohr ein sof (infinity/source) the principle of world does not exist. So although atzilus is the highest world, it is still a world. It is not essence. Thus, since the Source is not in it, and it is being maintained as a distinct entity, it is nullified to the ohr ein sof, since it lacks that truth and presence.

So why is atzilus 'olam ha-elyon (the supreme world)'? Because it has the cognizance of the Truth that is above it. It does not get pre-occupied with its own existence.

“Home Again” p:15/11

AyinBase / Ayin Beis with R' Paltiel, Nissan 5775 

Page 15 of pamphlet – (2nd line of the page. Line begins: 'ohr ein sof...'). Page 11 of the book. For text see below.

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We are getting clear on the difference between something on an essential state, in contrast to something on a functional level.

Only human beings have ownership. Real ownership. Not turf. And ownership of a home is in a special category.

The human being is the benefactor of the world, rather than the beneficiary of the world. For this reason his relationship to his home is very profound. It relates to a person on the essential level.

The distance from briah to atzilus is less than that from the world of atzilus to infinity (ohr ein sof).

And that's why we say in the prayers, 'nothing compares to You'.

The world of atzilus is a creation that is constantly maintained in existence. Without this input it would revert to nothingness.

...And a creation is separate from Him...

The basis of knowledge is that there is a First Being and all is derived from Him. All derivatives lack the fundamental truth that He has. The derivatives are there due to the support He provides.

Atzilus is known as 'the higher world' and despight that, it is still a 'world' – it is still a creation.

When we see an object in this world, we do not perceive how it is held up.

A teacher points out the importance of various phenomena. The students alone do not recognize the importance. The significance in this world is not due to our perception, but rather due to our being shown... This is like the 'higher world' – you have it, but the validity is due to it being shown to you.

So too chochmah. It presents due to a higher value.

“No Compare” p:15/11

“No Compare” p:15/11 AyinBase / Ayin Beis with R' Paltiel, Nissan 5775

Page 15 of pamphlet – (1^st line of the page. Line begins: 'u-be-torah-ohr...'). Page 11 of the book. For text see below.

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We are looking at how infinity is contained in creation.

In chochmah you have the Godly light. You have a presence, without seeing its source. You cannot see where it comes from. It is like something that you find, and it is not apparent where it came from...

The chochmah is an ha-arah, which is a functional reflection of the essence. The chochmah represents its source, but it is also independent from it. It does this due to its bitul/humility.

A person can own an object. And the ownership is reflective of him. But the object is independent. This is like a reflection/ha-arah of the person.

A person's relationship to his home is even more intimate than his relationship to the objects he owns. The home is more representative of the essence.

In chochmah you receive the real thing. And the reason you can receive it is because of bitul, not because you can take it...

This bitul is a chochmah element. This is not because chochmah is a non-entity. Chochmah has the wisdom of seeking to relate to that which is way above itself. This is the cause of its bitul – it knows there is value way beyond anything it can identify.

The worlds of biaya is closer to atzilus, than atzilus is to its source which is infinity (ohr ein sof). The human soul which is the source of all his wisdom, does not belong in the world, it is placed here by Him. It is from a completely different realm.

“See Reality; I and Thou” p:14/11

AyinBase / Ayin Beis with R' Paltiel, Nissan 5775 

Page 14 of pamphlet – (last third of the page. Line begins: 'mah-she-ein-ken...'). Page 11 of the book. For text see below.

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Every word counts. We need to know what things mean so we can see the significance of what follows.

The master and student are on different levels. The student receives what his master says and then thinks at his (the rav's/master's) level. The student needs to not take what is said in his own terms.

The world of atzilus emanates from Him. It is literally Godliness. It exists due to Godliness.

And yet Atzilus is not in any way in proximity to Essence.

This is like the phenomena of 'light' and 'day'. 'Day' means there is no darkness and 'there is no way you cannot see this...' By contrast 'light' overcomes darkness, and has a limited focus. They are incomparable even though they have the same effect.

This is like 'chochmah comes from nowhere'. This means that relative to essence, chochmah is a 'something'. It comes suddenly like a fleeting spark. It appears on the scene with no basis. You cannot grab it. Its job is to tell you about the essence/nothing. Light we can understand. A flash or the day element is beyond understanding – it cannot be grasped or replicated.

“Thought & Speech” p:14/11

AyinBase / Ayin Beis with R' Paltiel, Nissan 5775 

Page 14 of pamphlet – (last third of the page. Line begins: 'kuli...'). Page 11 of the book. For text see below.

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This section has been referring back to the metaphor, where we looked at the faculties of the soul. The faculties are not the soul itself. They are faculties with a functional design and desire.

The relate to the body of the person and bring life to the various parts of the body and bring life to the body.

The soul itself could not be dressed into the body. These are faculties – functioning elements from the soul.

Atzilus is an emanaton, as opposed to a creation.

It does not stand alone as do things in creation.

The lower worlds are novel, with stand alone reality.

They come from the Source, but they are given independence.

The higher world of atzilus is not novel. It is a revelation of the pre-existing (eternal) reality.

Atzilus is actual Godliness.

Thought and speech are close to each other, yet there is a fundamental difference between them. Speech contains only what is in the mind and heart, yet it is a 'stand alone' expression that is known externally to the person – it is a new creation.

Thought is also a great novelty, but by contrast it is internal to the person.

Speech does not happen automatically. Thought on the other hand is 'automatic' even though it has content and structure. Thought is a direct flow from the internal experience of mind and emotions. It is a direct flow, but it is a revelation.

This is to give a handle to the principle of atzilus (which is little like thought) and biya / the lower worlds (which are like speech).

A man eats at a table. This is not just an afterthought. It is based on the human stature – it is an essential element, revealed on a functional level.

There is a fundamental reality. A functional derivative comes through to us in the form of sight.

If you ask, 'how do you know?' you are blind. The reality is there.

“Reduced to Meat” p:14/11

AyinBase / Ayin Beis with R' Paltiel, Nissan 5775 

Page 14 of pamphlet – (3^rd paragraph of the page. Line begins: 'hinay...'). Page 11 of the book. For text see below.

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The faculties are imbued into the limbs even though the faculty is on a completely different level from the limb or organ that contains it...

The faculties are able to dwell in and be revealed through the limbs because they have the original intent of having effect in the world (as opposed to just remaining 'unto themselves').

These faculties (sight, speech, movement etc) are the functional abilities of the soul – they are not the essence of the soul.

The faculty of walking originates in the soul – it is a real phenomenon of movement, and on the physical level it translates to a movement of the legs. The faculties contract themselves in order to be revealed on the lower, physical level.

Atzilus is an intermediary. It is united with the truth above it, but allows things to be identified at a lower level.

“Water & Light” p:14/10

AyinBase / Ayin Beis with R' Paltiel, Nissan 5775 

Page 14 of pamphlet – (2^nd line of the page. Line begins: 'chochmah...'). Page 10 of the book. For text see below.

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Chochmah relates to that which is given to it, rather than to what it identifies with its own faculties, and in this way it is a vessel for infinity (ohr ein sof).

Chochmah of atzilus is the first place Godliness is recognized in a vessel.

The vessels of atzilus reveal their contents.

They are fitting vessels to receive the light, even though the light is infinite. And the light illuminates and comes into full expression in them. The light relates to the vessels and expresses itself to the fullest.

Faculties are dressed into various limbs even though they are qualitatively different from each other. This happens due to the fact that the faculties are pnimi'im/functional from inception and want to accomplish and get things done. This means that they are only soul faculties and not the essential light of the nefesh.

The soul/nefesh is unto itself, but the faculties/kochot are inherently focussed outwardly and are concerned with 'getting things done'.

The faculties contract themselves to be in the way of a limited light (bechinat ohr pnimi).

“Revelation Inc.” p:13-14 / 10

AyinBase / Ayin Beis with R' Paltiel, Nissan 5775 

Page 13 of pamphlet – (3 lines from end of the page. Line begins: 'be-bechinat...'). Page 10 of the book. For text see below.

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We are looking at the process of creation. Something comes from nothing (Him). And this something is not devoid of a sense of Him.

The Godly element is brought down to a worldly level. This is achieved by means of chochmah/wisdom.

Chochmah reveals particulars, but in an overall context. It takes the whole and brings out the overall light into the particulars.

Chochmah is a general vessel, that can receive the revelation element of infinity (ohr ein sof), and then provide it on for the rest of the structure... and into the lower worlds that do not experience the Godly light directly.

“E Pluribus Unum” p:13/10

AyinBase / Ayin Beis with R' Paltiel, Nissan 5775

Page 13 of pamphlet – (lower quarter of the page. Line begins: 'humshacha...'). Page 10 of the book. For text see below.

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Chochmah/wisdom is a vessel for the revelation of infinity (ohr ein sof). This allows the infinity to have an effect in the lower worlds in an innner (pnimi) manner.

Above atzilus there are no vessels.

What is a vessel? And what does it accomplish? It brings infinity (ohr ein sof) into a lower realm... 

It has a focused aim – it has this purpose of doing this import/download. Ohr ein sof (infinity) does not have a definitive purpose since it is all encompassing.

In the world there are distant locations. But there is an overall reality that links them all.

“Awakening Love & Awe” p:13/10

AyinBase / Ayin Beis with R' Paltiel, Nissan 5775 

Page 13 of pamphlet – (second half of the page. Line begins: 'vezeh-hu...'). Page 10 of the book. For text see below.

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We should think of 'pe-ulat hagilui' as the 'effect of revelation' as enabling us to perceive the revelation from a level where you cannot comprehend what it is about...

This is a different level of mind from that which is orientated to the worldly setting. Things in the world – such as a table – have a set origin and utility... you readily see its purpose...

The human being is not a beneficiary of the world. He came to be the benefactor of the world. He is here to bring to the world an element that it does not process... Chochmah/wisdom is his means to do this...

Sight is an allusion to chochmah. In sight too the manner you see is beyond experience... it puts you in touch with truth.

You see that the world has a Godly element and is not self-made. This is what chochmah relates to. This is initially atzilus and this supplied to the lower worlds – so there is ohr/light in the world...

Fear and awe is the actual sensing of the greatness of God. The fear and awe is not a human reaction to seeing something. It is a direct and real reaction to the reality of Godliness. Like on a much lower level taste is a direct response to the reality of spicy food.

We say sight is the result of our ability to relate to the Godly level of truth – that it is there because it is there.

The process of seeing (the workings of the optic nerve and the retina) is the bringing essence into the lower worlds – it is the way that great light can be brought into the world... The process is an intermediary – actual reality and the truth of things making itself available to us.

I see not because I am actively seeing, but because it is being shown to me – there is a Godly truth behind it and it is being presented to me by Him...!

There's a huge difference between looking into a room through a window in contrast to being inside the room... When inside you are part of the reality. This is the difference between the way chochmah/wisdom knows it in contrast to the lower faculties.

The Godly making of the world is what is sensed in chochmah.

The great thing about chochmah is that it reveals infinity (ohr ein sof) in a way that it can affect finitude (seder hishtalshalus).

It does this through its bitul/humilty. It experiences what it does without the need to self identify. It is not involved with personal experience. This is like seeing the sky. We see the sky and it is the context for reality, yet it is infinite and indescribable.

Chochmah is a keili/vessel for infinity.

The bitul/humility of chochmah is not self-effacement. It is rather like a man sitting with his rav/master. He is a full individual, but he allows his master's teaching to settle into his intelligence. It is his soul intelligence. Not the result of scrutiny and experiment.