“Letters From Light” p:21/16

AyinBase / Ayin Beis with R' Paltiel, Tammuz 5775 

Page 21 of pamphlet – (At about lower third of the page. Line begins: 'she-zehu...'). Page 15 of the book. For text see below.

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We have come to recognize that vessels/keilim are formed by letters/ossiot falling out from the light.

This 'falling out' (this production) of letters is due to a clash of the direct light with the reflective light.

These letters are significant. A child can say the Shema and not know the content of the prayer. That's letters. They take the deepest thought and bring it down to a much lower level, where the intelligence is not yet developed.

This is the thickening of the light.

The light does not need, and is not based on the letters/ossiot, but contains them.

Light does not present itself in a vessel. It just emanates from the source, but letters are inherent in the light. Why? The light does not need substantiation. This direct light came through the reshimu. That's because the whole tzimtzum was intended by the Source of Sources. He wanted world. He wanted light on the lowest level. This is His intent.

Ossiot are the best way to present on the lower level. Letters are called 'stones' in the Zohar.

“Anticipation of War” p:21/16

AyinBase / Ayin Beis with R' Paltiel, Tammuz 5775 

Page 21 of pamphlet – (At about lower third of the page. Line begins: 'noflim...'). Page 15 of the book. For text see below.

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Direct light represents its source. It is very focussed and has a direct address. There is nothing inadvertent about it.

When the light is reflective it is hap-hazard. The intent element is not seen. This is like noflim ottiot – letters fall from it. The intent is lost and you just have the hap-hazard affect.

The direct light does not anticipate any ojection. It does not create a means for presentation. It is not ready for war. When there are times of conflict then 'letters fall out' that present the light... the letters were not part of the initial presentation. In a soul to soul communication there are no letters. There is no need for presentation.

When there is opposition it is like a deconstruction of the argument. The initial simplicity and obviousness, falls apart.

There is a fall to a lower level where the argument begins to present itself. This is the level of ottiot/letters.

The higher level is like sight. Things are seen, and obvious – there is a direct relationship to the subject.

When there is a challenge and the simplicity and purity falls apart, then the letters, and structual elements fall out...

Happenstance/hap-hazard means that it was secondary, even though it is part of the initial thought.

The destination is primary, and the route you take to get there is secondary or happenstance.

The secondary element seems as if it could have come about by 'trial and error'.

“Light Message” p:21/16

AyinBase / Ayin Beis with R' Paltiel, Tammuz 5775 

Page 21 of pamphlet – (At about lower third of the page. Line begins: 'ha-katanah...'). Page 15 of the book. For text see below.

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Direct light represents its source.

Reflective light is different. To recognize the element of light... why is it called light?

A wall repels a ball without purpose. It seems the opposite of light. The direct light is repulsed and the obstacle says, 'I'm here. I don't receive light. I don't get it. Finished.'

Reflective light is not just the absence of light. Darkness is a Godly creation.

Darkness is a higher creation than light. Light has a design. Darkness has a presence.

The Rambam says the first principle is that 'there is a First Being'. And where is He reflected more? Darkness has a presence. It is also a creation.

So how is reflective light in the category of light?

The ball being thrown against a wall is illustrative of this.

Reflective light (ohr chozer) defines limit in a positive sense. If I throw a ball the wall provides a target. In baseball the pitcher needs a catcher.

So the wall is not just an interference, it is identifying what is trying to be accomplished by the direct light.

The direct light does have definition. But that definition is not yet defined/revealed until it comes to the level of reflective light.

The reflective light is revealing these elements in the direct light.

Letters/'ossiot' result from the clash of the meeting of direct and reflective light.

When a sechel/perspective is presented by means of letters then it acquires a presence that can stand on its own.

If scholars disagree and then both defer to, 'how does He want it?' Then they are coming to a different level of truth... this is where they merge.

“Drink Deep” p:21/16

AyinBase / Ayin Beis with R' Paltiel, Tammuz 5775 

Page 21 of pamphlet – (At about lower third of the page. Line begins: 'ha-katanah...'). Page 15 of the book. For text see below.

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The process that brings about keilim/vessels...

What are vessels? They are receptacles for the higher faculties, like a cup is a vessel for water.

Letters are contained in the direct light. This light unto itself does not need letters. This light is representative of the essence and its presence is 'reality itself', even though it is only a light.

As we walk through the world, an essential reality remains that we do not question. It is too real.

Breathing is experiencing life in the world. It comes from the source and is above world.

So thus the direct light (ohr yashar) does not need letters. The letters are needed when it hits an obstacle – such as when life comes into the body.

Breathing is beyond action. But in order for it to get the body involved it has to be in the active form, since the body only knows that which touches it. These are the letters/ossiot.

“No Explanation Needed” p:21/16

AyinBase / Ayin Beis with R' Paltiel, Tammuz 5775 

Page 21 of pamphlet – (At about lower third of the page. Line begins: 'ha-kaylim...'). Page 15 of the book. For text see below.

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There is a clash or meeting between direct and reflected light.

The direct light is straight forward, without requirements to prove itself and justify its existence.

The 'straight' element is so pure, that when seen, there are no questions.

Things are obvious, because the light represents a real source. It represents the essence and no explanation is necessary.

The sun gives off pure light. It is reflective of the Godly presence.

Man sees things from the perspective of what they stand for and why they are there.

He does not find out about things by bumping up against them.

Light allows us to know physical objects by means of sight, not touch.

Light is God's revelation in the world of an essential reality, that can be seen without needing to be touched. This is a Godly revelation that is camouflaged. He hid it in the sun.

This is direct light – there is a source, so there is light. The light is a lower level manifestation of the reality.

It does not need vessels since it is seen directly.

Sunlight makes day out of night. It is not measured by the fact that you can see across the street. It is revolutionary. That is ohr yashar / direct light. It does not take into account the environment that it transforms.

The reflective light (ohr chozer) attempts to bring the light down to a level where it is not recognized. This light is also rooted in the direct light. It is the 'vessels' that spring forth saying, this is the way 'I could represent myself'.

“Continual Clash” p:21/16

AyinBase / Ayin Beis with R' Paltiel, Tammuz 5775 

Page 21 of pamphlet – (At about middle of the page. Line begins: 'ha-ketanah...'). Page 15 of the book. For text see below.

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Scholars debate and bring out new arguments that support their positions. These new points do not come from the original sechel/mind. They come from a lower level – a secondary level and this is called hasaga katanah – small understanding.

And this is a metaphor for vessels/keilim. How do they surface? It is where there is a clash between direct and reflective light...

The direct light is where things are obvious and illuminated by their source, and then there is the level of becoming established in the world and their purity of how they come from above is not accepted, and now there is a reflective light...

“The Sky Looks Different” p:21/16

AyinBase / Ayin Beis with R' Paltiel, Tammuz 5775 

Page 21 of pamphlet – (At about middle of the page. Line begins: 'be-orech...'). Page 15 of the book. For text see below.

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Sodom and Gmora lacked a devine principle. Here we are talking about a direct and reflective light. Both are elements of light.

The reflective light cannot fully accept the direct light, nor can it fully reject it.

And you do things in this world, and it is reflective and responsive to the situation of this world, but it is still based on light – on the original direct light.

The direct light is there, but doesn't penetrate the thickness of the world. So to achieve that you replicate it on a worldly level.

“Clash of Mind; Prison Break” p:21/16

AyinBase / Ayin Beis with R' Paltiel, Tammuz 5775 

Page 21 of pamphlet – (At about middle of the page. Line begins: 'be-orech...'). Page 15 of the book. For text see below.

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We have the phenomenon of direct and reflected light.

They clash and as a result a new awareness surfaces that comes in the form of letters/osiot.

This is seen in the debate of 2 scholars. To refute an argument and secondary level of sechel is seen – this is called 'small sechel/mind' and are less than those coming originally from the sechel – yet they are deeper!

If you were exposed to secular thought, you counter it, and show the light within it...

Due to the clash a new means of presentation is created, as well as revealing an approach that deals with the worldly limits and presence.

“Clash of Light” p:21/15

AyinBase / Ayin Beis with R' Paltiel, Tammuz 5775 

Page 21 of pamphlet – (At about middle of the page. Line begins: 'be-orech...'). Page 15 of the book. For text see below.

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We are saying that vessels have 2 sources - the functional and the basis of the vessel. The basis is from the reshimu. The functional element is from the ohr/light.

Light is connected to source. The source is what initiates presence. The initializing quality means that something exists on a higher level. This is contrary to the worldly or evolutionary view, where each development is circumstantial. This is inherently negative, where all is fighting for survival...

This is not the truth.

Nothing is concerned about survival, because God creates it and gives it a presence.

This is the element of source – where the infinity element is sensed.

You get married for a positive reason. It is a recognition of human reality.

Sunlight illuminates the world, to the extent that darkness is banished. Light to the sun is of the same fundamental reality as darkness to the earth.

This is the significance of being connected to the source.

This is gilui – revelation of the reality itself.

And vessels are of the 'hidden faculty', but in actuality the creation of vessels is also from light.

This is to say, the concept of a vessel is of the hidden realm, but to make one, light is involved.

“Darkness Removed” p:21/15

AyinBase / Ayin Beis with R' Paltiel,

Tammuz 5775

Page 21 of pamphlet – (At 7^th line of the page. Line begins: 'she-may-hem...'). Page 15 of the book. For text see below.

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“Beyond Separation; Soul Moves” p:21/15

AyinBase / Ayin Beis with R' Paltiel, Tammuz 5775 

Page 21 of pamphlet – (At 4^th line of the page. Line begins: 'dereshimu...'). Page 15 of the book. For text see below.

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The reshima is the source of the keilim. The influence from it is in a hidden way and it does not reveal its connection to the source.

The reshima does not point to the source. For this reason the vessels/keilim seem to be separate things from the essence.

The ultimate purpose and effect of learning chassidus in general, and when learning concepts that seem beyond practical application, is to make a connection. Man has his faith, but he looks at the world and say, 'I can't connect'. By learning chassidus the walls of separation crumble. The obscuring quality of the world falls away.

A movie is made of multitude of still images... movement is replicated by replaying these images... This is a microcosm of our world, and we need to see beyond this facade.

Movement is facilitated by the living soul. It is not composite. He is where he lives. Only body has to be transported through every inch. Life itself does not halt with every inch and does not heed these increments...

All places are unified. He creates them and they are in His domain. Keilim/vessels seem to be separate entities. The feet don't carry you – it is the light that enlivens the feet that carries you.

And when you start to understand these principles, then Godliness is not so remote from the world! You see it everywhere!

Compassion is real. It is based on an inner unity.

“Beyond Question; The Journey Continues” p:21/15

AyinBase / Ayin Beis with R' Paltiel, Tammuz 5775

Page 21 of pamphlet – (At 4^th line of the page. Line begins: 'dereshimu...'). Page 15 of the book. For text see below.

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An important principle: any concept a human being identifies and follows is not based on 'I found this', but rather on how it emanates from a broader reality.

What correlates thought and action? What joins emotion to action? The overall purpose. And this is what is created by the reshimu/trace.

Real thoughts are not just based on the process, they are supported by, and revealing deeper finer qualities.

Everything in our experience is supporting and is derived from our finest qualities of our soul.

The reflected light reveals the greater depth. It reveals a depth not seen in the direct light.

The faculties coming from the reshimu is what creates the keilim/vessels. They do this is a concealed way. They do not show their source.

The principle of hidden faculties (koach ne-elam) – you cannot trace the result from the source that created it. Think of a host and his guest. He invites him and provides a meal. The most important element is not the meal, but his very presence. And in this presence there is nothing transferred. The presence is beyond interaction and information. And this is the most valuable.

It is hidden. It is a hidden level of influence.

“Hidden Effect” p:21/15

AyinBase / Ayin Beis with R' Paltiel, Tammuz 5775 

Page 21 of pamphlet – (At 4^th line of the page. Line begins: 'dereshimu...'). Page 15 of the book. For text see below.

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There is far more that we understand on a subtle level than what is grasped on a conscious level. It is the hidden level of chochmah that provides a foundation and reality to everything!

The reshimu is a subtle faculty. The influence from there comes in a hidden way.

When the vessels are created in actual fact, and with intention, through the 'lights'.

How/why do the lights/ohrot make vessels? This is because the sechel comes from a level above it. And the only way to make this actual is by vessels.

“Hold Onto The Sky” p:21/15

AyinBase / Ayin Beis with R' Paltiel, Tammuz 5775 

Page 21 of pamphlet – (At 4^th line of the page. Line begins: 'dereshimu...'). Page 15 of the book. For text see below.

Please feel free to leave comments below or collaborate with us in Slack - for an invitation to Slack and questions: dailychassidus@gmail.com

We are looking at vessels (in contrast to light) and how they are rooted in the reshimu/trace.

The live the vessel receives comes to it in a concealed manner.

The reshimu is a concealed faculty. It does not come with revelation and light. It does not come in a way of closeness to the source. Closeness to the source, results in the presence of light.

The meal is identical if the host is present or absent, but if the host is not there it makes no sense. A buffet is less personal then served portions, and that's why guests are served at a wedding. The relationship to the source/host is primary.

The presence of the host corresponds to light and revelation. This is because he gives not just the meal but a personal reason and relationship.

The host can initiate.

His initiation is proof of ohr and gilui (light and revelation).

The host gives meaning to the setting – to the home.

Vessels are there as if 'by happenstance', except there is a source for them. You can tell it has a reason, but it is on a local level, as opposed to the bigger picture. A small candle will light a whole room – light relates to the context, as opposed to the vessel that retains a limited purpose.

Which is more compelling in terms of a message – in terms of reality – the furnished room, or the empty room?

The empty room touches you on a deeper level.

You look at the sky, but it is not emptiness. He says, “don't say you are looking at emptiness! It is My creation you see!” - this is the statement Breishit bara Elokim et shamayim v' ha-aretz, which has practical impact on our lives.

We stand because we hold onto the sky. Onto Him. We cannot stand based on earth. The human stance is not 'natural'.

The earth is not a planet. It is a home for humans. The sun is not a ball of fire; it is created to make light...