“Light, Water & Firmament” p:28 / 20

AyinBase / Ayin Beis with R' Paltiel, Kislev 5776 

Page 27 of pamphlet – (At 6^th line from top of the page. Line starts: 'she-kiblu...'). Page 20 of the book. For text see below.

Questions and comments: dailychassidus@gmail.com

Water is in constant movement. The firmament is constant by contrast. Water is like the point of chochmah/wisdom. It can be directed in every direction.

And these levels of light, water and firmament correspond to the modes of influence from the mentor to the mentee (mashpia to the mushpah).

Light is the highest level, that precedes expression.

This is like the presence of the host. It gives off light. The guest appreciates it only if he appreciates his relationship to the host/mentor. It is in a hidden state and does not have identifiable content.

So how is this 'influence' if it is so hidden and unformatted? The real meaning of hashpahah/influence is the giving of something that the mentee on his own would not realize and not get – even if it is placed in front of him. He can only get it if the mentor/mashpia 'spoon-feeds' it to him.

This is because this new view/insight cannot be gotten on the basis of the student's existing mind-set. The mentor/mashpia introduces the mentee/student into his own personal 'thinking process'. This is what gives the recipient the ability to 'think along' and adopt the new view...

The level of 'water' is the revealed expression of the influence of the mentor to the mentee.

And the 'firmament' is the state where the mentorship is grasped by the recipient.

So it starts as light (in the mentor) and lands up as solid firmament (in the mentee). The meaning is that the master has the truth of the matter – the source. Then this is being transferred to the student. And the student does not take the source, rather he receives what is being expressed.

And for the student, what he receives becomes real, when it is solidified as sechel – then it becomes a 'real presence' for him, and he can build on it.

The influence (hashpah) finds its place in the mind of the student and settles in and becomes a new basis. It is like water reaching a new place and becoming still. It is a reflection of the source itself, where it is also perfectly calm.

This is a reflection of the source.

“Light In a Box” p:27-8 / 20

AyinBase / Ayin Beis with R' Paltiel, Kislev 5776 

Page 27 of pamphlet – (At 3 lines from end of the page. Line starts: 'velevad...'). Page 20 of the book. For text see below.

Questions and comments: dailychassidus@gmail.com

We have talked about the way light gets dressed into vessels.

This is such a phenomenon that it indicates a correlation between the light and the vessel.

And we are concluding that thus the light too has a defining element.

And now we will talk about the significance of this phenomenon. Essence is a fundamental reality. So if light is representative of the essence directly... and the light does not emanate 'automatically'... the soul provides life to the body voluntarily... so this indicates that the life it gives is not exactly, 'what-it-itself-is'.

There is a new approach in chassidus in that it says that the light could not be completely neutral. The Zohar says there is such a thing as light of chessed/kindness in a vessel of gevurah/severity.

“At Your Table” p:27/20

AyinBase / Ayin Beis with R' Paltiel, Kislev 5776

Page 27 of pamphlet – (At middle of the page. Line starts: 'she-ha-ohrot...'). Page 20 of the book. For text see below.

Questions and comments: dailychassidus@gmail.com

The royal quality of the human being can be expressed at the practical level – like in the way he is served and eats a meal – indicates the enclothment of infinity in the finite.

And this is after a reduction/tzimtzum of the light, and so a person could be oblivious to this royal quality.

And the light remains light only if you relate it back to the Source of the light.

The enclothment of the light can be misconstrued, till man says, I did this with my hands, and then the light is obscured. This can come to the point when 'academics' say, 'there is no 'life' per se, it is all physical'.

Intelligence is non-experiential. There is nothing that affects you in the recognition at the level of intellect. Day is different from light. It is above the senses. Only the intellect appreciates it.

He called light, day. And the darkness, night. And he seperated them. He gave each one their kingdom.  

“Shown” p:27/20

AyinBase / Ayin Beis with R' Paltiel, Kislev 5776 

www.dailychassidus.blogspot.com

Page 27 of pamphlet – (At 12th line from top of the page. Line starts: 'ha-chalal...'). Page 20 of the book. For text see below.

Questions and comments: dailychassidus@gmail.com

Truth bears witness to itself. Self evident. There is no statement of 'this is the consequence... this is the process...'

The lights are enclothed in vessels. The testimony of truth indicates this enclothment.

Truth declares something that cannot be defined, that cannot be understood.

“Unexpressed Wonder” p:27/20

AyinBase / Ayin Beis with R' Paltiel, Kislev 5776 

Page 27 of pamphlet – (At 12th line from top of the page. Line starts: 'ha-chalal...'). Page 20 of the book. For text see below.

Questions and comments: dailychassidus@gmail.com

We have been talking about the light that precedes the tzimtzum/contraction. At this level the infinite is present within the finite in full expression.

That is possible because there is no element of metziut/thinginess. This means there's no intervening process. There's no necessity for the finite level to get ready to accept something infinite, since all is at the level of infinity.

Truth gives testimony to itself. This is chochmah/wisdom. Truth is self-substantiating. Without that you have nothing. There is truth in the world. The world is real.

Once you see the truth you are no longer looking for anything to support or prove it. The challenge to our intelligence after we see the truth is to acknowledge, 'there is a truth beyond my grasp'. We like to be in control. Humility is a challenge.

You get it by 'naseh ve nishmah'. By the statement of 'You tell me...'

“Step Up” p:27/20

AyinBase / Ayin Beis with R' Paltiel, Kislev 5776 

Page 27 of pamphlet – (At 7th line from top of the page. Line starts: 'koach...'). Page 20 of the book. For text see below.

Questions and comments: dailychassidus@gmail.com

The Rebbe is explaining that the faculties of finitude and infinity are present at the same time, but one obscures the other...

After the tzimtzum Godliness is totally obscured. And before the tzimtzum the element of finitude is completely obscured.

The home, no matter how small, is an infinite presence for the human being. Money, no matter how big, is finite.

No matter your size, you are a Godly creation. His infinity is imprinted in you. This is the infinity within the finite.

And they obscure each other. The finite and the infinite. The finite is also real, and deserves to be recognized on its own, not just as part of everything. But if you only know it, only 'on its own', then something is missing. A thing is real when it accomplishes, 'its thing' in the environment.

“The Creator & The World” p:27/20

AyinBase / Ayin Beis with R' Paltiel, Kislev 5776 

Page 27 of pamphlet – (At 6th line from top of the page. Line starts: 'hagvul...'). Page 20 of the book. For text see below.

Questions and comments: dailychassidus@gmail.com

The Rebbe is describing the infinite light that is before the tzimtzum and the faculty of limitation/gvul that is included in it.

It is the faculty of limitation that is bli gvul (infinite).

It contains the infinite light.

He is The First Being – He is primary. There is no cause that precedes Him. In the world of limitation, by contrast, each element has a limit and a cause.

His presence is not due to 'intention'. It is more basic than that.

It is this non-imposing presence that is the basis for everything, and yet it remains elusive. It has no shape size, or tangibility. It is possible to be completely oblivious to it, even though everything is provided for by this.

“Where You Stand” p:27/20

AyinBase / Ayin Beis with R' Paltiel, Kislev 5776 

Page 27 of pamphlet – (At 6th line from top of the page. Line starts: 'hagvul...'). Page 20 of the book. For text see below.

Questions and comments: dailychassidus@gmail.com

We are talking about the vessels – the letters of the reshimu. These are the vessels that precede the tzimtzum/contraction. They are able to contain the infinite light.

They are limited vessels that are inherently unlimited.

They are rooted in infinity, not finitude.

A human being is called a medaber/speaker. Why? How does this capture what he is? This is because his speach indicates his ability to acclimate and lead.

The bli gvul (infinity) provides the context and resources for the specific details. Remember where you stand, and before Who you stand.

When the infinity is revealed the element of finitude is concealed.

And when the element of finitude is revealed then the element of infinity is fully concealed.

“Limitless Limit” p:27/20

AyinBase / Ayin Beis with R' Paltiel, Kislev 5776 

Page 27 of pamphlet – (At 6th line from top of the page. Line starts: 'hagvul...'). Page 20 of the book. For text see below.

Questions and comments: dailychassidus@gmail.com

We are attempting to relate to the principle that there is such a thing as 'limit that is limitless'.

Infinite finitued?

And these are the letters of the reshimu that contain the infinity of the light that precedes the tzimzum...

And we have said that infinity cannot be contained within limit...

And this is an important principle, pertaining to ourselves. Infinite/bli-gvul, does not mean an infinite composite element... it is not a composite of anything.

There's a primary being. He is not preceded by any other being that bring it forth. He is of such truth that He was always there. And this is not a 'time' reference. He preceded time.

And this pertains to our experience. We are creations of the infinite One. We are Godly creations and there is a Godly spark in us. That is why from within we can find elements that are infinite. Attributes that are beyond process and structure. This is His imprint. This is the way he has embedded Himself in you.

Nothing demanded the creation. This is the inexplicable quality in the creation. This is the fundamental element in reality.

We find this in our lives. One place is pro-creation. The finite human being has an infinte quality. He is not finite.

So there are elements in the human existence that cannot be explained in worldly terms. This means it has a Godly level of truth.

God made man. And man cannot be deconstructed. This is bligvul/infinity within a finite entity.

And we are saying at the level preceding the tzimtzum there is no element of presence/thinginess at all...

There is an element in the world that is literally indestructible. It is not based on tangible presence. It is inexplicable.

We relate to God, but it cannot be explained. It is a matter of awe and acknowledgement. It is a truth beyond presence.

This is like a point. A point does not have dimensions. It is a reality that is not based on dimension. This is because the world is Godly creation and is not dependent on metziut/presence.

What is a Jew? What is a Yid? He is a Godly presence. It cannot be taken away from him...

~~~~~~~~~~~~

In the recording of this discussion (see below) from Friday after class, some central topics are discussed - vessels, letters, energy and matter...

“Everything Illuminated” p:27/20

AyinBase / Ayin Beis with R' Paltiel, Kislev 5776 

Page 27 of pamphlet – (At 6th line from top of the page. Line starts: 'hagvul...'). Page 20 of the book. For text see below.

Questions and comments: dailychassidus@gmail.com

We are looking at something that is impossible to understand. The infinite cannot be contained in our mind/sechel. But we can relate to it, since we have a chochmah/wisdom in our sechel that can relate to this infinity.

Before tzimtzum there is no element of 'thinginess'(metziut). Actually, even in this world, everything is a miracle, but we see things in a functional and defined way. As if that is all there is. Yet, in fact, there is Godly, fundamental truth in everything.

Actually everything is created from Above.

And when we see things this way we see that the keilim/vessels too are drawn from the ohr ein sof (the infinite light).

And since we perceive osiot/letters/vessels as functional we have difficulty understanding how they can exist above the tzimtzum...

It is inherent in the chochmah/wisdom, and a testimony to its completeness, that it can come down into the definitions and specificity of binah/knowledge.

After class some of the key concepts were discussed and clarified:

“The Fish & The Water” p:27/20

AyinBase / Ayin Beis with R' Paltiel, Kislev 5776 

Page 27 of pamphlet – (At fourth line from top of the page. Line starts: 'perek yud...'). Page 20 of the book. For text see below.

Questions and comments: dailychassidus@gmail.com

The difference between a cup on the table with water and a cup submerged in a lake, is that on the table the cup defines the water in its own function. It reveals an aspect of the water, that is distinct from the free-flowing water of the lake...

When submerged in the lake, the cup does not provide any definition. It is just a participant in the bigger body of water...

The cup of water on the table, although the water is defined by the cup, yet it retains some element of the bigger body of water. The cup gives it a form. The water remains formless.

There are 'letters' within the infinite light, and they are filled with this light. How is this possible if the letters are limited? The answer is that there is no element of 'thinginess' (metziut) – there's a perfect union between the letters and the light.

We are saying that the koach ha-gvul (the faculty of definition) is infinite.

Think of a pencil in the hand of a child. He is told by the teacher to make a line. The artist works with a pencil and the picture emerges suddenly...

For the artist to make the line, he has to perceive the picture.