“Above Understanding” p:39

AyinBase / Ayin Beis with R' Paltiel, Adar II 5776 

Page 39 of the pamphlet – (At last quarter of the page. Line starts: 'nireh...') [page 29 in the book]. For text see below.

Questions and comments:

dailychassidus@gmail.com

How can there be 10 distinct sphirot with opposite natures in the place of perfect unity?

We want to understand this. We want to use mind/sechel to understand.

In truth this is beyond understanding.

So if it is above understanding how did we have the question?

The answer is that it is sensed with the 'feeling of mind' (chush hasechel).

Sechel is like breathing. There is awareness, but it is continuous. It is not based on lack or gasping. Life is continuous and perfect. And where this soul life element comes to awareness you have sechel/mind.

Air stands ready for you. Air pressure means it wants to provide for you. You start to inhale and it pushes in! This is the continuity. It is a provision that is above awareness.

Sechel is a reflection of 'life itself'. This is the 'feeling of sechel' (chush hasechel). This is knowing, without knowing how you know it.

Life is provided by the Giver, not by your quest.

“Function & Essence” p:39

AyinBase / Ayin Beis with R' Paltiel, Adar II 5776 

Page 39 of the pamphlet – (At middle of the page. Line starts: 'ulehavin zeh...') [page 29 in the book]. For text see below.

Questions and comments:

dailychassidus@gmail.com

When it is hidden, it is there due to the conceptual truth, way beyond, 'how do I know'. When it is revealed there is already the element of, 'I know' and there are indicators.

The things of essence are also granted function. And the element of function is more a manifestation of the essence that 'situational function'. This is similar to our comment elsewhere that 'convenience' is also rooted Above...!

“Fire & Water” p:39

AyinBase / Ayin Beis with R' Paltiel, Adar II 5776 

Page 39 of the pamphlet – (At middle of the page. Line starts: 'ulehavin zeh...') [page 29 in the book]. For text see below.

Questions and comments:

dailychassidus@gmail.com

Every faculty as it is unto itself exists with great decisiveness and exclusivity.

And yet in the einsof opposites (like fire and water) are contained. How are they included there in a blended/mixed state.

The world is a Godly creation. It is not the result of a worldly process. If it was, everything would be exclusively functional.

Things existed on a conceptional level, before He brought them into existence and gave them a functional reality.

And each faculty of the soul has its own presence and name, as an atzmi (essential element).

“The Most Humble; You Have a Name” p:39

AyinBase / Ayin Beis with R' Paltiel, Adar II 5776 

Page 39 of the pamphlet – (towards the middle of the page. Line starts: 'galif...') [page 29 in the book]. For text see below.

Questions and comments:

dailychassidus@gmail.com

We are talking about the 10 hidden sphirot. They are united completely with the infinite light.

This is like the soul which has different faculties, but it is not composite. It is unitary.

This applies to the vessels. And also to the lights.

We are going to look at the question of why light are also like this. The lights are without subdivision and 'personal presence'.

They mix together and unite with each other.

“Not an Afterthought” p:39

AyinBase / Ayin Beis with R' Paltiel, Adar II 5776 

Page 39 of the pamphlet – (towards the middle of the page. Line starts: 'dekmoken...') [page 29 in the book]. For text see below.

Questions and comments:

dailychassidus@gmail.com

The 10 hidden sphirot are contained in the infinite light, yet they are not 'add-ons' to the infinite. They are included and united with the ohr ein sof.

When we say an idea 'makes sense', we mean there is a truth to it and 'I sense its truth'. This is on the level of 'light'.

Vessels/keilim work differently: for example a table is an expression of human dignity... and it is needed on a functional level – a place to put your plate. That is the level of vessel/keili. And this keili level also has a source. Sourced in the reality of the ohr ein sof itself. The vessel represents and ohr ein sof element even though it appears practical.

The world is a created entity. It is not an evolutionary effect. If there is no Creator there is no world. This element that the Creator in the world means that the world stand for His dignity.

This is where vessels come from. There is a reality inherent in the world. The table is seen as a 'real thing' and representative of a certain spirit.  

“Furnished Room” p:38

AyinBase / Ayin Beis with R' Paltiel, Adar II 5776 

Page 38 of the pamphlet – (towards the middle of the page. Line starts: 'gum...') [page 29 in the book]. For text see below.

Questions and comments:

dailychassidus@gmail.com

We talked about the 'revelation of what is hidden' in a simple way. You are in a dark room. You know you are inside a room and not outside. But it is totally dark. Then you switch on the light. Now, what the room 'stands for' comes to full expression.

The furnishings are unchanged. But there is a subtle change. Now you know it is a room because it is furnished. Your knowledge is now not based on the absolute reality, but on the function.

For a person to be able to tolerate darkness, and not start sweating, he has to have a certain spiritual strength. In our metaphor the switching on of the light, is a contraction, and a reduction, with a focus now on the functional level.

“Contained & Concealed” p:38

AyinBase / Ayin Beis with R' Paltiel, Adar II 5776

Page 38 of the pamphlet – (towards the middle of the page. Line starts: 'gum...') [page 29 in the book]. For text see below.

Questions and comments:

dailychassidus@gmail.com

The Rebbe is presenting that the 10 hidden sphirot as they are in their source are the root of the kav, and there is a tzimtzum that allows for this.

The soul incorporates all the faculties (10 sphirot), yet still, the soul is unitary and the 10 sphirot do not add anything. The soul is one and unified.

“Being There; No Permission Needed” p:38

AyinBase / Ayin Beis with R' Paltiel, Adar II 5776 

Page 38 of the pamphlet – (a third into the page. Line starts: 'gum...') [page 29 in the book]. For text see below.

Questions and comments:

dailychassidus@gmail.com

The Rebbe subtly presents a principle: the 10 hidden sphirot are the source of the kav, nevertheless there is some kind of a tzimtzum in the light of the kav as well.

Revelation of the hidden means an exposure of what is hidden, as it is in its place. And the Rebbe asks, 'how can it be called an exposure of what is hidden?', when in truth a tzimtzum has taken place.

Thought is like a 'revelation of what is hidden'. It is garment of the soul, and a means by which the soul expresses itself. It is a too. But this tool/means has a unique position. It does not need permission to know what the soul exposes into sechel/mind. It observes mind coming from soul.

“Reality Beyond System” p:38

AyinBase / Ayin Beis with R' Paltiel, Adar II 5776 

Page 38 of the pamphlet – (a third into the page. Line starts: 'ummnum...') [page 29 in the book]. For text see below.

Questions and comments:

dailychassidus@gmail.com

The kav is the beam of light that is the initial statement of reality. It is a kav because it is sequential and has a process/method. Above that there is no method – there is just reality itself.

There is a root for this even before the tzimtzum. This root is the 10 hidden sphirot.

Primary reality is completely different from reality itself.

What is the meaning of saying there is a source for the kav before the contraction? It does not have a meaning before the tzimtzum?!

“It makes sense” is a personal statement of “I can relate to it”. And this has to do with the essence. It means “it fits with my reality”. All sechel is a derivative of this level.

The person's sechel is based on 'his reality'. He learns and experience and gets sechel... but it is base in 'reality' – his inner dynamic reality, since man has a sense of the Godly reality.

All that happens after the tzimtzum has a root before the tzimtzum.

The download of the kav is via the tzimtzum that happened first.

And even according to the Eitz Chaim who asserts that we can just pare away the infinite light and be left with the kav... there has to have been some level of contraction also within the kav.

There is a difference between how the 10 hidden sphirot are before the tzimtzum and how they are expressed within the kav.

And if it is reduced how is it the revelation of the hidden... as opposed to a download...

“Revelation of the hidden (gilu hahelem)”, has a special meaning... it means a revelation of exactly how things are in their place, in contrast to a download which comes via a contraction which changes the whole picture.

Thought and speech are both a revelation.

Thought is a revelation of what is going on in your mind... and speech is the download/export that is presented to the outside... this is the difference between revelation and hamshacha (download).

“Contained” p:37

AyinBase / Ayin Beis with R' Paltiel, Adar II 5776 

Page 38 of the pamphlet – (a third into the page. Line starts: 'ummnum...') [page 28 in the book]. For text see below.

Questions and comments:

dailychassidus@gmail.com

We started looking at the principle of keilim/vessels.

We strive to translate what we learn into our own context.

The vessels are a reflection of a fundamental reality that precedes the whole tzimtzum/contraction of light.

In fact the tzimtzum was for the sake of the emergence of vessels. Keilim/vessels are that presence that do not need to communicate any message – they are there because they are there. And then light is brought back into them.

How can something be created without a basis for its creation? This is accomplished by the contraction of the light.

The kav is the beam of light – of the Godly presence – that is shone out to the 'exterior'.

This kav/line is a complete representation of the way things are within the infinite light. In the same way your specific human acts are a full representation of how it is in the soul. This is revelation of the hidden element.

“Because He's There” p:37

AyinBase / Ayin Beis with R' Paltiel, Adar II 5776 

Page 38 of the pamphlet – (at 3rd line of the page. Line starts: 'legumray...') [page 28 in the book]. For text see below.

Questions and comments:

dailychassidus@gmail.com

The light of the body and essence of the sun has a message. It says, there is a sun.

Think of a man and his father. What does 'father' mean to a human being? The man may not have respect for him, but nevertheless the father plays a very important role.

Contrast this with a 'test-tube' baby, who has no father to relate to. 'Real' means something that He has created.

And every human being is a real person, by virtue of the fact that he has a father. This gives him a sense of reality beyond any functional qualities. 'Father' is what substantiates the reality of his existence – this is the ohr/impact of the 'body and essence'.

If a person is in a low state. And knows he doesn't belong there, it is based on his reality. He has a inner reality that defies all short-comings. The body and essence of the sun is the reality itself. And thus any ray that can shed light is totally nullified. The functional element is nullified to the reality of light.

This is the metaphor to explain why there had to be the tzimtzum/contraction of the infinite light.

The ray of light within the sun does not even reach the level of being named light.

And what is the purpose of total concealment of the original infinite light? So that keilim/vessels can come into being.

What is the difference between vessels and light. The vessels refer to themselves. Why is it easier for us to talk of the table, than of the concept of the table.

In life we alternate between focusing on the vessel and the light. But we can actually resolve this conflict. He hid His light to create vessels. Once you have the vessels you can bring the light back and the vessels will serve the light!

“Soul Accommodation” p:37

AyinBase / Ayin Beis with R' Paltiel, Adar II 5776 

Page 38 of the pamphlet – (at 3rd line of the page. Line starts: 'legumray...') [page 28 in the book]. For text see below.

Questions and comments:

dailychassidus@gmail.com

For there to be a creation there had to be a tzimtzum/contraction of the infinite light.

And after the contraction the world is brought into being, in a manner of attention (like a man furnishes his house).

And in the original conception of the house, is the idea of how it will be used.

This is what we have been talking about in the discourse.

The Arizal says there was a full contraction of the light. And then he asked, 'but why not just a partial restriction of the light? Or why do I need any kind of restriction of the light?'

And he explains that the 10 sphirot cannot be represented while the infinite light is in full revelation.

The ray of the sun is nullified within the sun. Why? This is due to the presence of the body of the sun. This is like the presence of the king within his palace in contrast to his presence throughout his kingdom.

“Like a Ray Within the Sun” p:37

AyinBase / Ayin Beis with R' Paltiel, Adar II 5776 

Page 38 of the pamphlet – (at top line of the page. Line starts: 'bechinat...') [page 28 in the book]. For text see below.

Questions and comments:

dailychassidus@gmail.com

The 10 hidden sphirot are nullified within the brightness of the infinite light.

This is like a ray of light as it is nullified within the sun.

Why is it, as if, it does not exist within its source?

This is because light to the sun is of the same fundamental reality as darkness is to the world. The sun has no concept of illumination and 'overcoming' darkness. Darkness is unknown to the sun, it is not recognized by it at all.