AyinBase / Ayin Beis with R' Paltiel, Cheshvan 5776
Page
26 of pamphlet – (At
middle of the page. Line starts: 'delulay...'). Page 19 of the
book.
For text see below.
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Something
infinite can not fit and get embedded into something that is finite.
When
we say bli gvul (infinite) we tend to think of the ocean, it is an
enormous number of tiny identical drops. It is incorrect to think of
an infinite collection of discrete items... We should rather think
of something in a different category...
Our
minds deal with definition and finitude. Our thinking cannot grasp
infinity. We can think of infinity by means of how it contrasts with
finitude...
Ownership
is phenomenal. We don't grasp its depth. We think only in relative
terms.
And
our Torah delves into the minutiae of ownership and resolution of
disputes because it has a fundamental, Godly reality...
Infinity
(בלי
גבול bli
gvul) means a different category of presence.
So
if the lights are infinite, how can they be contained in finite
vessels?!
We
have a body and a soul – we have life. The body is finite and
measurable. The life (חייות
chayut)
that it contains does not have any dimension.
So
how can an infinite soul rest in a finite body?!
And
the soul is in the body in a settled way, to the extent that the body
can appreciate the soul.
It
is a wonder that we can never understand.
The
body comes to life, and it remains a miracle. God 'forces this
relationship' – the sensitivity that the soul grants the body never
becomes 'the property' of the body.
When
we see a panorama, it is the soul mind (sechel) that 'sees' the
infinite expanse. The eye knows not how to interpret what it sees...
The
fact that there are limits below atzilus (אצילות),
means that there are already limits inside atzilus.
AyinBase / Ayin Beis with R' Paltiel, Cheshvan
5776
Page
26 of pamphlet – (At
middle of the page. Line starts: 'hugbalah...'). Page 19 of the
book.
For text see below.
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We
are looking at the principle leading to recognition that there is
some kind of message/formulation in the lights themselves...
We
are saying that the vessels are limited and thus the light must be
limited to get dressed into the vessels.
In
the level of atzilus, the light through the vessels is infinite in
its expansiveness, but it has a designation of type – eg chochmah
or chesed.
In
the level of atzilus the vessels are not inherently limited since
they are working in a context of, 'there's more where this comes
from'.
And
the human being has this atzilus quality. He is fully alive! He has
the ability to really own part of the world by Godly decree. If man
becomes to worldly he loses the infinite element.
If
not for the limiting quality functioning in atzilus, then the lights
beyond atzilus would be infinite, also after they go beyond atzilus.
(לולא
כח המגביל שבאצ׳ הרי היו בבחי׳ בל׳ג גם
חוץ לאצ׳...)
AyinBase / Ayin Beis with R' Paltiel, Cheshvan 5776
Page
26 of pamphlet – (At
middle of the page. Line starts: 'mikol makom...'). Page 19 of the
book.
For text see below.
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The
human being has a Godly soul. This soul knows only the truth – the
Godly truth on the soul level. This is similar to how it is in
atzilus, where kesser is reflected in the levels of chochmah and
chesed.
Whatever
we do, small or big, we are engaging our faculties, and through them,
our soul/neshamah.
Since
the light is dressed in vessels, it implies that the light has a
degree of limitation.
AyinBase / Ayin Beis with R' Paltiel,
Cheshvan 5776
Page
26 of pamphlet – (Near
middle of the page. Line starts: 'hanimtzah...'). Page 19 of the
book.
For text see below.
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“Eternity
is in love with the productions of time.” - William Blake
Ayin
Base - “And if we say that the light really has the nature of
limitlessness, how is it possible that it clothes itself in vessels
in close/settled fashion... with a relationship between the light and
the vessel?”
The
reason there is light is because there is an essence... We are
talking of an element deeper than a form of energy emitted from a
luminary. Think of the way a man's presence, is felt throughout his
home.
The
entire creation is a reflection of a Godly presence. Everything has
a source. Nothing is self-contained.
We
see a panorama because we rely on the One who shows it to us. This
is an overall reality. It is not cumulative. This is chochmah –
the presence of life – it correlates you to the Giver of life.
There is no understanding of the essence of life even though we go
into binah, measurements and definition. The level of definition can
never really explain itself.
AyinBase / Ayin Beis with R'
Paltiel, Cheshvan 5776
Page
26 of pamphlet – (At
9th line of the page. Line starts: 'huray-hem...'). Page 19 of the
book.
For text see below.
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We
are saying that the vessels are defined entities. And the sphirot
have the attribute of 'defined presence' and yet they are actual
Godliness.
They
are where Godliness takes on an element of presence/metziut.
Here,
when we talk of light, we do not mean an energy form that emanates
from a source.
The
light is a presentation of the essence. The essence itself, beyond
any qualities of heat or wisdom.
And
this light is ultimately dressed into vessels. And the vessels are
by definition limited. And they are filled with the light of the
human being. How can something finite contain something infinite?
AyinBase / Ayin Beis with
R' Paltiel, Cheshvan 5776
Page
26 of pamphlet – (At
7th line of the page. Line starts: 'al-kol-panim...'). Page 19 of
the book.
For text see below.
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Aim:
to recognize that the light itself also has an element of
limit/definition. This is counter-intuitive if we have a sense of
what light is...! Light is a direct reflection of the essence – it
imports the essence.
Ohr/light
is really the human presence. And this is illusive, since we don't
think of him in these terms. This presence is a primary, essential
presence. It is not measured by his accomplishments and what he can
do. His presence changes the world.
By
contrast an animal is reactive. It does not have a sense of reality.
The human being has a completely different view of things. He
senses that the world is real, and he asks, 'who makes this world?'
The
human being brings to the world its fundamental value.
And
human ownership is of a primary nature. He owns things by virtue of
a Godly mandate.
Think
of the home you own or rent... your presence fills the entire home.
This
is a Godly gift. Your light – your presence – you name fills
your home. This presence is representative of the human being
himself.
His
soul contains everything. He is everything and everywhere.
It
is impossible to say the light is limitless, because otherwise it
would not be ablel to be translated in a fitting manner to finite
human activities.
Adam
saw all not due to its physical presence, but due to the Godly
element in it...
Light
that has no limit at all cannot be imbued in a vessel that does have
a limit.
AyinBase / Ayin Beis with R' Paltiel,
Cheshvan 5776
Page
26 of pamphlet – (At
6th line of the page. Line starts: 'metziut...'). Page 19 of the
book.
For text see below.
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Chochmah
and chesed are drawn all the way bck from the essence.
At
a lower level there is formatting.
This
level of definition is due to gvul/limitation.
The
ability to limit action and perception is due to seeing things
through the faculties, such as those of kindness and wisdom etc...
and this is what brings the soul level into the world...
And
the important ability to create limit, that the faculties have, is
due to the keili/vessel element.
And
the light relates to the vessels. Your soul light relates to your
faculties of wisdom and kindness. This shows that in that soul
light, there is already inherently the element of gvul/limitation.
AyinBase / Ayin Beis with R' Paltiel,
Cheshvan 5776
Page
26 of pamphlet – (At
5th line of the page. Line starts: 'betocho...'). Page 19 of the
book.
For text see below.
Please feel free to
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We
are challenged to understand that there is a sphira of chesed and a
sphira of chochmah.
Friends
have a person-to-person relationship that is beyond sechel/mind or
middot/emotions. And this is brought down into the level of mind and
emotions. Into the sphirot of chochmah and chesed and gevurah etc...
And
regarding children there is a misunderstanding - 'you may think that
by whitewashing a mistake it helps the child feel better, but this is
not the case. It sends the message that what he does is not real and
consequential.' The message that 'there is a correct way to do
things' is by means of gevurah.
So
despite the fact that there is an overall light of ratzon, there are
the specific sphirot of chesed and chochmah...
So
in the light itself there is an element of limitation. And if not
you could not bring it to the level enclothment.
Light
is illusive. Light is a reflection of its source. It is not an
entity unto itself. Sunlight is not light. It is sun. But if you
brought the sun to earth it would burn everything. So the light is
the presence of the sun. Yet it doesn't burn it up.
A
human being has an essence. He is a Godly creation just the way he
is. An infant, who is not yet fully born can already be an heir
(says halacha).
Light
is the presentation of this essential quality.
AyinBase / Ayin Beis with R'
Paltiel, Cheshvan 5776
Page
26 of pamphlet – (At
5th line of the page. Line starts: 'betocho...'). Page 19 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
The
lights themselves have an element of limit, beyond the effect of the
vessels.
On
the human level we have 'life itself'. Life cannot be defined. It
is a Godly gift. Life comes from a living God and that's why there
is life in the world.
From
this 'life', emanate all kinds of functioning faculties. Will and
pleasure are surrounding faculties. The human being lives, because
God gave him life. This life is dressed in a body or a soul.
Although it is supplied from above yet it is given to you in a way
that you are aware you have it.
AyinBase / Ayin Beis with R' Paltiel, Cheshvan
5776
Page
26 of pamphlet – (At
3rd line of the page. Line starts: 'u-be-emet...'). Page 19 of the
book.
For text see below.
Please feel free to
leave comments below or collaborate with us in Slack - for an
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There
is something in the human being that enables us to understand this
material.
It
gives an 'uplift'. It provides guidance. We will learn from this
perspective. Not focussing on 'how it is in atzilus'.
The
word, 'ube-emet' is saying there are 2 ways to learn things – at
the body level or at the soul level. Chochmah/wisdom/חכמה
is a
direct reflection of how the soul sees it – it has an infinite
quality.
The
animal has life too. It experiences life through the body. The
human being is different – he has life in a body. “Life in a
body” is the limitless life that can even be sensed at the body
level. The animal is a living body, in contrast to the human being,
that has 'life in the body'.
The
infinity of soul can come down into the world to the extent that a
man can own property.
And
how do we reach up from a lower level? Derech eretz kudmah le Torah
(the ways of human dignity precede Torah) – simple maters such as,
'have respect for your elders', precede Torah. The young one senses
that the older one has infinite more experience than he... and so he
has respect...
So
we begin from a lower level and this level is valid and contains good
within it... the perspectives that see the world as developing on its
own do not have the sense of good at all. And the good of derech
eretz (human dignity) is a gateway to the level that is above it.
