“Taste & Reason” p:29-30/22

AyinBase / Ayin Beis with R' Paltiel, Kislev 5776 

Page 29 of pamphlet – (last line of the page. Line starts: 'yash...'). Page 21 of the book. For text see below.

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dailychassidus@gmail.com

The rav/master has the element of simplicity. This aspect remains with the light and is passed along to the talmid/student, to some extent.

The phenomenon of simplicity coming down to a more defined level can be seen above. God said, “Silence! Thus it arose in my thought! שתוק כך...”

It would seem that the above statement means, 'there's no reason and I just want it this way...!' Rather the truth is that there is a reason, but this is the concealed reason that is above mind and wisdom. So from the perspective of mind there is no way to explain it.

Scholars could not find a way to understand this and challenged God, “Is this Torah, and this is its reward!?” God tells them that the explanation is above sechel/mind.

And from the scholar's perspective it seemed like it was willfulness without reason.

Taam is used to mean reason. Literally it means, 'taste'. And it has a deeper meaning than 'reason'. Taste cannot be explained. It is unique to each person. It is a distinct experience. Yet it cannot be explained...

There are things we use for which we do not have an explanation. For example electricity. It can be used in a variety of ways, yet at essence it is not known.

Like life itself, sechel cannot grasp electricity or taste etc. it is a flow from the Simple Source. It is a Godly element in the world. 

“Soul Car” p:29-30/22

AyinBase / Ayin Beis with R' Paltiel, Kislev 5776 

Page 29 of pamphlet – (last line of the page. Line starts: 'yash...'). Page 21 of the book. For text see below.

Questions and comments:

dailychassidus@gmail.com

We emphasized 2 words this week.

“The reason for the exchange of light is due to the rav/master” - The first word is “rav/master”. His presence enables the exchange. He is the one that gives the students as sense of the level of simplicity/pshitut/inherent content.

There is a fundamental difference between 'developing something from below', in contrast to getting something from above. In this world we perceive things as physical.

The rav has the whole concept from its source. Above function.

The Torah tells us to develop/conquer the earth. The human being has ownership. Part of that mission is movement. The rav/master goes to the source of things. He goes to the mission itself.

The second word we focused on is “mekablim/recipients” in place of the usual use of the word talmid/student.

To receive something must be given. To give something it needs to have borders. The mekabel receives something defined. You cannot give something on the level of simplicity...

We are looking at something that is inexplicable. We are saying that the element from the student can be exchanged due to the fact that is has the master's quality of simplicity... but then we come up with the question: why call it exchange if it is simple...? The answer is that it is not of the level of total simplicity.

The rav/master is telling you how things are from God's perspective, and the student/recipient is seeing how that truth reflects itself in the world.

“Soul to Soul” p:29-30/22

AyinBase / Ayin Beis with R' Paltiel, Kislev 5776 

Page 29 of pamphlet – (last line of the page. Line starts: 'yash...'). Page 21 of the book. For text see below.

Questions and comments:

dailychassidus@gmail.com

In the mind of Shammai and Hillel the concept of their master is recognized in a specific manner – either in chessed or gevurah. In contrast the master has the concept at a level of simplicity/pshitus.

What is the primary difference between the master and the students (mekablim). Is power of mind the difference? The student is called a mekabel (recipient).

The mashpia creates the content. The mekabel receives what is there. The mashpia creates from the level that is not yet defined.

The exchange of lights is due to the simplicity level.

The lights have both a specific defined element and simplicity.

This is a matter of relating to something you can never 'pin-down'. It is being presented to us since we too have this level of pshitut.

“Light Exchange; No Protest” p:29-30/22

AyinBase / Ayin Beis with R' Paltiel, Kislev 5776 

Page 29 of pamphlet – (lower third of the page. Line starts: 'pshitut mekoram...'). Page 21 of the book. For text see below.

Questions and comments:

dailychassidus@gmail.com

The lights can exchange places says the Zohar. In the light there is both a defined element of chessed and gevurah and yet it can exchange and become settled in a vessel that is its opposite. This is because the light is rooted in pshitut/simplicity.

Light always points to its source.

And this quality of exchange is at the level of the lights and not at the level of the vessels.

At the level of vessels you have 'what it is'.

At the level of light you have, 'what it is' and 'what it should be', since there is a truth from which it emanates. It alludes to a truth beyond its own existence...

In our world you don't have pshitut/simplicity. In our world things are defined.

God made the world 'yesh mi ein' (something from nothing), so there was nothing in Him compelling Him to make the world one way and not another. By Him showing contradictions in the world, His simplicity is exposed. Man sees sky and earth.

The world has a Source... and He put things on the earth that point to Him.

“It is My Business” p:29/22

AyinBase / Ayin Beis with R' Paltiel, Kislev 5776 

Page 29 of pamphlet – (lower third of the page. Line starts: 'pshitut mekoram...'). Page 21 of the book. For text see below.

Questions and comments:

dailychassidus@gmail.com

There are a few things we have come to understand about light. The light is rooted in a level that is simple/unified.

There is a vast array of creations in the world representing truth and significance... such as light and dark for example.

And all these things are permeated with one truth – they are Godly creations. He made them.

This is like saying, 'the home contains many furnishings, but there is one common principle behind these details and separate items...'

This is the pshitut/simple element.

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“Everyone Breathes” p:29/22

AyinBase / Ayin Beis with R' Paltiel, Kislev 5776 

Page 29 of pamphlet – (Below the middle of the page. Line starts: 'na-asim...'). Page 21 of the book. For text see below.

Questions and comments:

dailychassidus@gmail.com

We are saying that, although the vessels are participants, the real cause is the fact that the light exists in the source...

From the perspective of the vessel, there is light that is a form of energy. This is not sight from the light perspective. Real sight relates to the total reality.

Everyone needs to breathe. Without breath you cannot live.

When you go out and get a breath of fresh air... it is not about the small amount that comes into your lungs... it is about the infinite mass of air that is surrounding. Why should you care about this infinity?! This is because it is the opposite of the guy living on an oxygen tube. You care because this sense of infinity is indicative of the light of life. He senses that life is everywhere, and not based on 'what he has'...!

The light is the connection to the Source of things.

Godliness cannot be described. He is beyond greatness and smallness. Everything is ultimately reflective of the Godly source. Know that all gets its presence and sustenance from Him.

This knowledge was given to us along with our soul. As much as we know of Godliness, it always remains a total unknown.

This can only be received by emunah/faith. The word emunah/faith has the same basis as steadfast. What is ultimately steadfast? Answer: a point without dimension!

The source of the distinction is above the simple light of the master. It is from the root and source of the light.

The light comes from a reality. Reality of the world comes from a source.

“Light Within” p:29/21

AyinBase / Ayin Beis with R' Paltiel, Kislev 5776 

Page 29 of pamphlet – (Below the middle of the page. Line starts: 'na-asim...'). Page 21 of the book. For text see below.

Questions and comments:

dailychassidus@gmail.com

Light emanates from a source. It is not created 'locally' at the level of vessels and circumstances.

I live 'because I want to live' and not because I feed my body, and this wanting reflects that life is all around me. That is will.

The source of the sechel/mind and light is will. This is given from above.

“Enhanced Light” p:29/21

AyinBase / Ayin Beis with R' Paltiel, Kislev 5776 

Page 29 of pamphlet – (About the middle of the page. Line starts: 'ha-hischalkut...'). Page 21 of the book. For text see below.

Questions and comments:

dailychassidus@gmail.com

The concept from the master contains, in a subtle way, the elements of chessed/kindness and gevurah/severity.

This extends all the way back to the root and source of the light.

There are vessels of kindness, but they need the light of kindness to give them meaning.

God created you through your parents, and now you have an opportunity to serve Him by honoring your parents.

You call your parents daily, or weekly, because of the light of honoring them. The actual call is the vessel.

“Breath of Fresh Air” p:29/21

AyinBase / Ayin Beis with R' Paltiel, Kislev 5776 

Page 29 of pamphlet – (About the middle of the page. Line starts: 'chessed and gevurah behelem...'). Page 21 of the book. For text see below.

Questions and comments:

dailychassidus@gmail.com

The root and source of the light: let's understand this... a dining room table is different from a table in a park... If not for the dining room there would be no dining room table – it is made to fit the room...

And the table has a place of honor.

Light is not a presence of its own. It exists only because there is an essence.

The sun gives off light... and 'day' is when the sun is present... Why is day dependent on the presence of sun? Because sun is and essence, that does not battle or recognize darkness...!

Ownership is a reflection of the original owner – a reflection of Him.

Ownership on earth is from the source of ownership. So this light is rooted in the root and source of light.

The sun cannot be extinguished. It has a Godly mandate to illuminate.

In the concept that their master gave Shamai and Hillel, chessed/kindness and gevurah/severity were inherent.

“Life on Earth” p:29/21

AyinBase / Ayin Beis with R' Paltiel, Kislev 5776 

Page 29 of pamphlet – (Approaching the middle of the page. Line starts: 'ukmo...'). Page 21 of the book. For text see below.

Questions and comments:

dailychassidus@gmail.com

We are trying to get a sense of something that is hidden...

Hillel and Shammai, both heard the same concept from the same master. And each strove to understand the concept on its own terms, yet each saw a different implication in the master's teaching...

Within the teaching of the master himself, in a concealed way, are contained the elements of chessed/kindness and gevurah/severity.

A human being who owns a home, spreads his light throughout the home.

The human being relates to the entire world and all that it contains. The light that emanates from him provides the significance of all there things.

“Root of Light” p:29/21

AyinBase / Ayin Beis with R' Paltiel, Kislev 5776 

Page 29 of pamphlet – (Approaching the middle of the page. Line starts: 'behasagat...'). Page 21 of the book. For text see below.

Questions and comments:

dailychassidus@gmail.com

We are saying that the light of the concept, which comes from an essential source, is revealing what there is to be revealed.

And this revelation is not by means of 'hitting an object', but rather 'showing' what's there.

Both chessed and gevurah (kindness and severity) emanate from the light – from its very root.

We have made a distinction between 1+1 is 'two' versus 1+1 is 'two ones'. Two is a principle of mind. Not a physical situation. Sechel/mind provides illumination, which is rooted in a higher reality.

This higher reality is that 'two' tells you about the truth of existence more than 'two ones'.

What are the compelling elements behind, 'two ones' and 'two'?

When 2 people join together. One encourages the other. Each affects the other. This is 2. The reason there is a new reality is because a new reality is revealed. This is ohr/light. Two physical objects do not have this effect on each other – they remain 'two ones'.

“Imported” p:29/21

AyinBase / Ayin Beis with R' Paltiel, Kislev 5776 

Page 29 of pamphlet – (Approaching the middle of the page. Line starts: 'behasagat...'). Page 21 of the book. For text see below.

Questions and comments:

dailychassidus@gmail.com

The elements of chessed/kindness and gevurah/severity are inherent in the light/ohr... and are not 'added-on' like the blue appearance of clear water in a blue-colored glass...

Each light was created to be 'what it is', but also in the context of world. This means that each light's 'real presence' is brought into the world...

See 'Decision Making' under 'Additional Material' tab – the human being is different from everything else. The animal only has itself, but the human being has the whole world in himself. He was given a Godly mandate to be here and rule. Man relates to and owns the whole world.

All human faculties are for the sake of doing and serving in the world. By contrast he animal has abilities, only for the sake of serving itself...