“Host Me” p:41

AyinBase / Ayin Beis with R' Paltiel, Nissan 5776

Page 41 of the pamphlet – (At just below the middle of the page. Line starts: 'shebah...') [page 31 in the book]. For text see below.

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“In Relationship with You” p:41

AyinBase / Ayin Beis with R' Paltiel, Nissan 5776

Page 41 of the pamphlet – (At 4th line of the page. Line starts: 'le-hi-yot...') [page 31 in the book]. For text see below.

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“Being There” p:41

AyinBase / Ayin Beis with R' Paltiel, Nissan 5776  

Page 41 of the pamphlet – (At top line of the page. Line starts: 'mehusam...') [page 31 in the book]. For text see below.

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We have seen that sight and hearing are categorically different.

These faculties are hosted in their own separate vessels/organs.

Sight sees the 'whole'. It relates to the reality. Where is reality from? Is it deductive? Proven? No, it is inherent in the soul that He gave us.

So the principle of sight, that 'no proof is needed' is inherent. This is the essence of the faculty. Later these faculties come into their respective organs... they project and define the outside environment... and the faculty does not start at the level of organs. The faculties are inherent to the soul.

Sight fundamentally relates to the essence of a thing. When it comes into the level of the 'eye' it relates specifically to the level of form/gashmi.

This is where the mehus/reality of the existence of the thing gets grasped.

“Sky View” p:41

AyinBase / Ayin Beis with R' Paltiel, Nissan 5776 

Page 41 of the pamphlet – (At top line of the page. Line starts: 'mehusam...') [page 31 in the book]. For text see below.

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Sight and hearing have fundamental differences. Sight relates to the primary reality of what it sees. It sees, 'why is it here'.

We look at the sky... What is the primary reality of this observation? It is not 'what it looks like'. It is that it is the sky for the earth. That it surrounds the world and gives it the sense of being encompassed and defined.

When we wake we need to look up at the sky (Shulchan Aruch), and we see 'what the reality is'.

Sight is like wisdom/chochmah at the physical level. And the wisdom is encompassed by ratzon/will which is like sky.

“Too Real to Make Sense” p:41

AyinBase / Ayin Beis with R' Paltiel, Nissan 5776

Page 41 of the pamphlet – (At top line of the page. Line starts: 'mehusam...') [page 31 in the book]. For text see below.

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The Rebbe is telling us that it is difficult to say that the opposition of the faculties occurs at their manifest/functional level, and not at their essence.

Indeed the faculties have a primary difference. Their difference is not based on experience. You cannot create ratzon/will – it has to be given.

“Essence View” p:40

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

Page 40 of the pamphlet – (At last line of the page. Line starts: 'hanishmah...') [page 31 in the book]. For text see below.

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dailychassidus@gmail.com

We are looking at how the faculties all reside together in the nefesh/soul although one may think there would be conflict between them since they have opposing tendencies...

We had previously addressed this by saying their oppositional qualities first show up as the faculties are manifest, and not as they are nested in the soul...

Then we came to a statement from the Rebbe saying it is difficult to say this... since there are differences that are so fundamental that they must exist not just on the manifest level, but also on the essential level...

Sight relates to the essence of a thing... not with how the object appears and functions, but what is its essence.

Sight is like sechel/mind. Mind identifies things that are real. If there is no will/ratzon there is no mind/sechel.

We are going to show how faculties present something more real than their functional level.

Where does sechel/mind get a sense of reality? It gets it from ratzon/will. Sechel/mind is not the product of external experience. It tells you what truth is – what reality is. That means it has to be rooted in reality, which is the nefesh/soul.

Sechel/mind is like sight. You see the sky. And it is beyond description. You see nothing. You see reality. Reality of the world.

How does sight relate to reality...? You see the sky because it is part of the reality of the world...

And why does it relate to reality? Because you know deep down that reality is more than you can grasp, and this alerts you to that.

There is a truth. And truth doesn't come from a lie. It comes from the Truth. The Rambam says, 'there is a True Being, and from Him comes the truth of all creation...'

Please do not try to understand what that means...! it is beyond sechel/mind. Not even angels get it. But He gave us the means to know about Him and to know that there is that Truth...

Knowing it (without understanding it), makes your life relate to that Truth. And then your life is real.

This is so fundamental that this sight/mind/sechel must be this way in its source. It is distinct even there.  

“Levels of Truth” p:40

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

Page 40 of the pamphlet – (At last line of the page. Line starts: 'hanishmah...') [page 31 in the book]. For text see below.

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We had been saying opposite faculties can dwell 'in peace' due to their opposition only comes out when the faculty comes to the level of manifestation.

Then the Rebbe says, 'it is hard to say that the only difference is when the faculties come to manifestation', but rather that, in essence the faculties of sight and hearing differ.

“See The Sky” p:40

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

Page 40 of the pamphlet – (At last line of the page. Line starts: 'hanishmah...') [page 31 in the book]. For text see below.

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dailychassidus@gmail.com

We are looking at how faculties are at essence, in contrast to how they are when they are manifest and affect their surroundings.

At essence the elements do not only not oppose each other, but they also interchange with each other… as the verse says, 'they saw what is heard, the saw what is seen...'

“His Child” p:39

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

Page 39 of the pamphlet – (At lower quarter of the page. Line starts: 'ushmoin...') [page 30 in the book]. For text see below.

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We are looking at how opposites are contained in the soul.

In the soul these faculties are in a different state, from how they manifest themselves.

In a sicha the Rebbe explains how we have the marking of the months and of the years. He explains that all topics are revealed in the world. Miraculous and natural phenomena are interrelated. Everything stands to reveal essence in the world.

Revealing essence is revealing the truth of Godliness, and this includes everything – fire, water, etc.

One may think that human faculties develop as needed. That is not true. There is essential mind. And all faculties are rooted in the soul.

Essential mind (sechel atzmi) recognizes the truth of the soul. It sees that where the soul wants to be, that is where it belongs.

A man can hear and see. This enables us to relate to the external world. But in essence he has the world within. This is because man was given a mission, and thus his awareness is essential and does not come through hearing and seeing...

“Beyond Your Experience” p:39

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

Page 39 of the pamphlet – (At lower third of the page. Line starts: 'ukmoken...') [page 30 in the book]. For text see below.

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The 10 hidden sphirot are all 'in the same place'.

How?

This is because when opposite things like fire and water and at their essential level, there is no opposition.

A metaphor for this is the faculties of the soul. The soul contains all the faculties that later reveal themselves in the body. At the body level they are very different – like sight and hearing and they need different organs. But at the soul level they are unified and undifferentiated. At that level they are at the extreme of 'refinement and spirituality' (הדקות והרוחניות).

When we stood at Sinai, the focus was not on the experience, but rather on what it stands for. For this reason we stood in a state of refinement and spirituality (הדקות והרוחניות).

Focus on real life, real avodah, then you will be aware of the finest and most significant elements of the world and all things you are involved with.

This refinement and spirituality is due to the presence of the essence exclusively, not due to the presence of the thing.

The world contains opposites. The reason they are present is due to the fact that the world is representative of the ein sof (infinity). All the phenomena in the world, together, represent the Creator.

At the time of the giving of the Torah the faculties functioned in a totally different way – 'they saw what is usually heard, and heard what is usually seen...'

What was given was not 'what fits into the world' but the 'what everything is about at Source'.

“Bear Opposites” p:39

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

Page 39 of the pamphlet – (At lower third of the page. Line starts: 'ukmoken...') [page 30 in the book]. For text see below.

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We are looking at how opposite qualities can be present in the same fundamental reality.

Fire and water are opposites. To kindle a flame you need a thin piece of wood or kindling. Water comes in a flow...

fire requires breaking the material down into smaller qualities.

The faculties of the soul have similar distinctions. Such as chochmah vs bina; or re-iya (sight) vs shmiya (hearing). The basis of sight is infinity – 'that which allows for things to be...'

In the soul, opposites exist simultaneously. It relates to the details and to the principle behind the details, at the same time.

The Rambam says the first principle is to know that there is a First Being. You can relate to Him by sight or hearing. These are different ways of relating and serving...

At a higher level all the faculties speak of the same truth.

“No Nothingness” p:39

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

Page 39 of the pamphlet – (At middle of the page. Line starts: 'vehamashal...') [page 30 in the book]. For text see below.

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Godliness is not a 'thing'. It is present not because it makes room for itself. It is primary. There is no preceding element that compels its being.

In that truth there is no absence. It is fundamental.

Non-existence does not exist. There is no nothingness. It is Godliness, God Himself, that provides for everything.

And inside that level, each thing is there due to its truth. Nothing displaces anything...

If all your experiences are superimposed, you wouldn't have real life. Sight is not a reaction to the energy of the light... sight is a soul faculty. Human sight is not like a camera.

The soul is truth. The truth of the soul can also relate to external things and see the truth in them.

“Hot & Cold” p:39

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

Page 39 of the pamphlet – (At 4^th line from the end of the page. Line starts: 'nireh...') [page 30 in the book]. For text see below.

Questions and comments:

dailychassidus@gmail.com

As the essential level fire is not hot. At essence the fire is involved in being what it is, and not affecting anything. For this reason it is more able to intermingle with its opposite. At this level it is not a metziut (something that enables and justifies its existence).

Essence does not need to be enabled and does not need to be justified.

At this level it is just a reflection of its Creator. It is a presence without any prior facilitation.

The RAMBAM says that to know such a Presence is the first principle of wisdom.

Wisdom is a statement of how things should be, versus how things work out circumstantially.

They intermingle. We're not saying they are inter-included.

“Opposites Unified” 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:

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Being amazed at the greatness of the world does not bring you to love of Him. Seeing the wonder of the world He makes, brings you to love.

The Rebbe is showing that in the source all the various qualities are unified, even if among them are complete opposites. And this cannot be explained. It is above understanding.

To any quality below sechel, the quality or experience or information is what is decisive, since there is no inner reality. But sechel works with how things should be. Sechel looks to the Godly reality.

Fire has the quality of heat, but at a fundamental level fire is not hot and water is not cold! They manifest this way, but at essence they are not hot and cold.

Fire and water come from a Source that is beyond either of them.

“Fully United” 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.

How does sechel/mind sense and see?

All the faculties in their original state rooted in the soul, and all the sphirot as rooted in the infinite light, have no other source, but for the soul and the infinite light.

The faculties you have are present due to what the soul is. They are reflective of the infinite truth of what the soul is.

Since the faculties and the sphirot are significant, thus they originate in the soul/nefesh and in the infinite light respectively. This is to counter the idea that they are created of overcome certain obstacles. Rather they are indicative of the fullness of the soul and of the infinite light (ohr ein sof).

Their is no rationale for the faculties in the soul.

The initiator of the faculties is the soul itself.

And thus all of the faculties are one and totally united within the soul, although they contain aspects that oppose one another.

This cannot be understood, but and be sensed by the feel/chush of sechel.