“No Need to Convince Yourself” p:44

AyinBase / Ayin Beis with R' Paltiel, Iyar 5776 

Page 44 of the pamphlet – (second last line of the page. Line starts: 'yis...') [page 34 in the book]. For text see below.

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If there is gilui/revelation (and this is an internal revelation), there are by necessity sphirot.

Notes by Chuna Silverman: Rabbi Abba Paltiel Shiur Rebbe Rashab

RE: Gilui & Pshitus, both, of Sefiras

Gilui does not mean that it’s for external expression, but, in essence- what it stands for internally-is gilui.  Gilui automatically carries in it serfiros. 

Yona, “Can we clarify what that means?” not needed for external expression…

Rabbi answered, “like we said yesterday, Knowing  oneself is also gilui.

We have to understand an important principle about nefesh and ohr and gilui, in that context.

Gilui does not mean that you know something in contrast to something else.  You know that there is chochma and there is binah.  In binah’s process of knowing, there is contrast to various things that it identifies.  Even chochma is also gilui, is also awareness, but chochma does not know things by contrast.

(3 minutes)  We always point to the “seeing the sky”.  Sight as we have said is analogous to chochma.  When we see an object we say, “okay I know what I’m seeing.  I see it because There’s a place where it is, and a place where it’s not. There’s a contrast. “  How do you see the sky? One smooth reality. With identical color and presentation..how do you see it.  This is the idea that we see htings because of their inherent truth.  Hamiti himotzoi. There’s a truth to being.  There’s a Gdly truth of existence.  This is where Chochma comes from, what it is about. It says in Tanya, in a note, that “there is only He and none besides Him- This is chochma.

IN chochma you are capable of knowing and relating to It’s absolute truth and nothing to do with any kind of contrast.  What does it mean knowing?  If there’s no contrast, define the word knowing.  How can we?

This is why we say that chochma is synonymous to bitul. This knowing is not by personal identity. To define what you know. You can’t define what you know.  Rather you know because you are accepting the truth as it is. This is the knowledge.  This is the dif between Animals of the water or land animals.  Both know the same things. but the water creatures don’t accept anything, they know it already.  The land animals know what they know and ‘accept it.’  There isn’t a process of contrast (chuna: binah), but yet you know what you know, (chuna: without contrast).

If it is in the aspect of gilui, there must be serfiras.  Inherent in gilui is the whole process that brings gilui about.  You don’t go through the process, but it’s inherent in gilui.

In sight, seeing the sky, what is inherent in gilui.  The first step in gilui is that there’s something to know.  It doesn’t define itself, ‘what is it’, it’s just that there’s something to know.  This (there’s something to know) is exclusively because of your bitul.  Nothing is convincing you to know, but this is the bitul of chochma.  You simply know that there is a Truth.  Hamiti himatzo, that is the first step.  This is inherent in gilui, even you don’t go through a process of proving it, or countering.  You believe that it’s there and you know there is a truth and you accept it without any contrasts.  Of course there’s a truth.  This is the first principle.   Its not staying hidden, it is showing itself to you, but not in a gradual manner, to convince, but all at once.  You don’t need to convince yourself, but just accept.  There’s no way you can know this, to understand it in your mind, like the sky, to bring a very simple example. 

Yona, “The sky here stands for that kind of gilui and by force has the sefiros.” 

Rabbi, “That’s Right.  It has this various stages. There is something to know. IF there isn’t something to know, you wouldn’t see the sky. (the first stage).

Yona, “But the fact that there is something, why should it be divided into ten defined…”

Rabbi, “It’s automatically. This is the final product and includes all the various steps, because it’s gilui.”

Yona, “is this similar to the idea that each thing has six dimensions, Axiomatic like that?”

Rabbi, “if that helps you, then yes.  The truth is that you do not need to go there. Because it’s right in front…that we know without going there is much deeper, much truer, without that examination.

Yona, “I’m asking how we went from this gilui which is so pshitus and we seemingly put on the ten defined elements. How did that happen?”

Rabbi, “Bc in gilui there are inherently stages, even though you don’t go through the stages. But it’s inherent.”

Yona, “We said that it’s not by contrast. But here we’re saying there are stages.”

Rabbi, “Yes, it’s internal stage and not only that, but processed simultaneously.”

“How are ‘stages’ different from contrast?”

“Contrast is proof, where beforehand you don’t know it.  Here you know before you go through the stages.”

Daniel, “with chochma comes the word “know”.  Hamitie yimatzo, there’s a First Being…cannot know….

First you say we know and then we cannot know. It seems a contradiction.

Rabbi, “there’s no contradiction.  I want you to ask this question to yourself“
Dan, “(Yes) I found an answer.  I know that I don’t know.”

Rabbi, “But, I know it, or I don’t know it?  do I know something that I don’t’ know or there is nothing to know? “

Daniel, “Yes, there is something to know.”

Rabbi, “So I know it.”

(15 minutes) I cannot identify it beyond the proof of its presence.  This is  the phenomenon of chochma, of sight.  This is why sight is of such great significance and comes with such conviction. Because you know it not by personal experience, but because of its own truth.

Two lines from bottom on page mem daled.

And then in this gilui, there are two modes.  All the dif variations are all within the essence. In our terminology, it’s not by encounter or exposition, but due to the essence itself.

What’s the dif between the two manners…

One manner is the aspect, has the quality of, bli gvul, although it’s gilui…the gilui is b’bechinas bli gvul.

This is  a real challenge.

We have to remember that we have Gdly powers, not by experimentation, our own experience. These are neshama powers. The neshama is, like we said, 6D, a Gdly Truth. And the powers that emanate are of Gdly quality. I know because I know.  If it’s true, then I know.  In our world we are close to losing it.

Rabbi, “A very very common question, “prove it!”  And I say, that if you ask that question, you must be blind.”

Because that which you know by seeing is beyond proof, not because it has proven itself to you, but because it has proven itself to itself.

I am going off because I know the difficulties involved.

(Chuna: The following is subtle)

Three dimensions vs Six. What’s the difference in terms of your awareness of three or six…

Three is how you know it, six is how it is. Nothing exists in 3D, its only how you refer to it,

Six is what its true presence is.  This is how chochma knows things.  Not three dimensions, but six.  How do you know there’s stuff on the other side?  B/c I know that it’s a real thing.

If you need to prove it, then your blind. Relate to the reality, not how you see it.  Not just know the reality, but connect to it. Can you live in a three dimensional world, No way.

From outside you see everything. But on the inside, there’s 6D, you’re there.  This is what the Rebbe says.

The one manner is a bli gvul aspect- stating that there is a reality there.  It doesn’t give you any dimensions.  The gilui itself contains bli gvul quality bec of the source of where it comes. This is the real chochma. That is why chochma is bitul, bc there is no way to grasp that. All the sefiros are in one.

But in this gilui too, there are also sefiros, even though it’s bli gvul. Except that the sefiros are in the aspect of no end. They have that quality of bli gvul. No end to the number of sefiros.

“Does that mean that there were more than ten sefiros originally?”

Yeah.

After the tzimtzum there were only ten sefiros. Beforehand, there was no limit.

It’s an interesting inyon, not “it” but it explains the idea. There’s a mathematical dilemma.

Every distance can be divided in half. If you continue to divide, it keeps getting smaller. There’s no limit to halving. Technically, you have an infinite number of units from ‘here’ to ‘here’, so how do you ever get there.  The point is that when you make a step, you are covering an infinite distance.  This is the dif between 3D and 6D.

So this is one mode of giliui. Sefiras ein ketz. This is bli gvul.

The eser sefiras hagnezusos is after tzimtzum.