“Tough Stuff” p:44

AyinBase / Ayin Beis with R' Paltiel, Iyar 5776

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

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A person does not create will/ratzon. The ratzon/will makes the person. It can be obscured, when one becomes pre-occupied with a worldly effect.

To get back to one's will, you have to just identify who you are... we get pre-occupied with important things, but on a worldly level and we lose track of what we represent.

Chassidus begins above. It starts with ohr ein sof, and the 10 hidden sphirot, and below that the kav...

The Torah says, 'always remember that the land you own, is My land.' Stuff you get from the world vs what you get from Him – qualitatively different...

Note: The video from tonight was lost due to a software issue.

Here are additional notes from Chuna:

Wednesday Morning

Eser sefiras hagnenuzos justify the fact of gvul, there’s a source for it.  But the sefiras themselves are hidden, treasured in ein sof.

What is the relationship of the sefiras hagenuzos that represent gvul, how do they correlate to ein sof in which they are hidden.

The question we are dealing with, to reiterate, is how can there be pshitus in gvul?

This is clearly an addition of gvul.

What is the relationship between this ‘gvul’ and the ‘bli gvul’ in which they are treasured?

Let’s approach it peripherally, what would be the first thought we would say is that the bli gvul possess the gvul.  There are two distinct levels, but the gvul is possessed by the bli gvul, as Yona’s notes state.

Koach refers to distinct powers as opposed to the possessor.

The reflection in the human being: there is the ratzon which knows no bounds (it relates to reality directly) no pathways needed, no effort needed.  He is where he should be and belongs.

We have discussed this before.  A dining room table in a dining room belongs there, even before delivery.  From the dining room point of view, it identifies where a table belongs, and yet the dining room has a table.  There are two things.  And there is no comparison between the two.

This is what the Rebbe is saying, that we have the ratzon which defies all obstacles because it is where it should be, and then there’s a lower level.  I recognize where I should be and I have to create a means to get there.

Wednesday Night

What is the basis of sight? It’s 100 miles from me, but I can relate to it.

The answer to that is profound but simple.  Sechel is a derivative of ratzon.  In our worldly world, wanting to understand and making to understand is not sechel.  It’s personal preference. Without going into all details of this protest, it is a false premise.  To accept an objective truth you have to want it.  I relate to such a thing.  Sechel operates on the basis of the power of ratzon. What is the power of ratzon?  Ratzon is the quality of the HB that the HB cannot understand.  There is no explanation or reason.  Ratzon is a Gdly spark of Truth embedded in the human soul. So when it comes to learning Chassidus, at night, and it’s Ayin Beis, and we say “I’m not up to it…” we have to remember that we are never up to it.  But we have a spark of life that expresses in sechel and beforehand, in ratzon.  The ratzon is a super-experience of the HB. There’s no explanation for it because there is no worldly gain of attaining that which the Ratzon wants.  He is where his ratzon wants to be.  Is there any physical gain here?  

Baruch asked, “I know we spent a long time discussing this principle, but I don’t understand it.” 

”Alright.  You cannot understand something that’s beyond understanding.  Only what it’s about, you can find it in your mind, that Truth. 

Yona, “by means of this faculty called Ratzon, a person is able to relate…

A person can travel from one place to another without obstruction.  “Where he wants to be” is not contained in sechel. It’s outside our domain of influence.

A person does not create ratzon.  If the ratzon is there, what is obstructing it that we don’t sense it? He is preoccupied with the worldly level of interest and thus it obliviates this reality. Why should you eat? To live.  That is an insight. Because moment to moment our conscious will is to eat because of hunger.  Of course you have a will to live, but to sense that is uncommon.

“To get back to ratzon you have to leave behind the distractions.?”

“No, leave nothing.  You have to identify yourself with what you are.  It’s an amazing thing. We forget what we are and what we stand for and what we represent.”

Akiva, “We look at things through a worldly perspective?”

“Yeah”.

When it comes to wealth.  What does it mean to him that he comes to wealth.  I will buy a comfortable house and a vacation home, 24 hour service, a Rolls Royce and a helicopter.  I would be what I want to be effortlessly.  I would sleep in a different hotel nightly…

Baruch , “this I understand…”

Rabbi, “We lose our human values.  We lose ourselves.  What is the greatest day of human life according to Torah?  The Shabbos.  It’s a day that Hashem rests and He includes us in the celebration.  I’m giving you My day of rest and you are part of this.  Yom Kippur is high, but Shabbos is Hashem’s ‘vacation’- the moment where you come back to yourself and recognize your reality.

There’s a phenomenal depth that we possess but we lose sight of it by habit or discounting it as kid’s stuff.  That’s the worst. What is the experience of knowing this? What do I have to gain?

Let’s connect it to an element of discussion.  We have chochma and Binah.  Binah is when you take the Chochma and bring it down in to minute details.  I have a structure.  I have a table and its function is to hold my book.  If a leg is missing then it’s not stationary. But if you’re going to explain the table on the level of chochma, where you realize that ‘yes, it serves that purpose’ but why is that purpose so significant to me?  Do you really want to not hold the book in your hand?  Chassidus insists ‘top down.”  It begins from Ohr Ein Sof and then eser sefiros hagnezuzos and then eventually comes down the kav and then the four worlds and so forth.  When is four legs and a board a valid understanding?

Yona, “from a truth perspective, it’s never valid.  From below, it’s always valid.

Rabbi, “is it a real thing, or a concoction we call a table?  Is ownership convention or a Gdly reality? The Torah speaks about business and transactions…but the Torah says that always remember that the land you own is My land.”  In the world, and beyond worldly values.

I want to ask a point blank question.  Which land do you value more.  Land you acquire from the world, or land you get from Gd? Land that comes from nothingness, that you go and take, no previous owner.  Or land that Gd gives you.  No question about it.

Even if we were to relinquish land after 50 years to an original owner, we would still rather live on a piece of land that Gd gave us for a shorter time.

You’re a guest in someone’s home and he serves you dinner.  That food being served to you, who does it belong to? You or the host?  You are swallowing his food. And what would you prefer, food that was noones, or food belonging to Gd, the Host?

These are such simple discussion that anyone can relate to them and relating to these principles are what define human intelligence!  This is intelligence that draws from ratzon, from life.  Therefore, when you feel that you’re tired and you can’t summon the power of concentration, we summon them because there’s no end to relating to life.

Just a little surface scratch…and we say to ourselves, what’s going on with me?  Where was I? 

After 50 years it returns. So we say, “I can’t own a piece of land?”  Hashem says it’s Mine.  I lose a worldly value of owning the land longer, but I have the privilege to live, work, harvest, produce., on Gd’s land.

When you are a guest in someone’s home.  Is the experience of being in his home eating the food he is giving you?  No, it’s being in the home and relating to the host.*fireworks*

You are giving up the harvest, but you’re in My land.  On the simplest level, these are the principles which we are discussing here, from the text itself.  The eser sefiras haganuzos. This is Shame Havayah. This is the root for the Kav and all the sefiros throughout the development.  Our chochma and our bina and our speech and thought.  They are reflections of, and are rooted in, those higher sources.  Hashem created us in Hs form and likeness. 

That is why it is appropriate to use the HB in explaining these higher principles, because we are a mushul for higher principles.  As Earthly as he is, there are qualities like Ratzon and Oneg where there is no way to explain it.

Yona, “today’s Tanya.  Even meaningful things- like family, we try to get beyond that.  To cleave to Hashem we put aside all our concerns.  That seems like putting aside your experiences and even so- called legitimate concerns to reach real Ratzon; seems then to be quite distant from us.  Or very easily unseen.”

Rabbi, “Let me add a notch.  How do we then maintain an even keel in connecting and focus on the higher qualities when in fact we have physical needs which require us getting involved with day to day things that are not Ratzon?  So how are we not going to be drawn into that, which our whole system of clarity depends on?”

Yona, “when we do it for his sake?”

Rabbi, “Gd says, ‘you purchase your own, til the land and harvest it.  You pay for it.  But you should remember it’s My land.’ How do we relate to this statement?  Very simple.  While you are harvesting the land, right then and there, it is really My land.  (Do we allow ourselves to see it’s not ours.  There’s no rat race here.)  

Rabbi, “What does Gd need land for? ‘Because I want to participate in your world’.  You think that you’re harvesting for your sake.  But you’re not, you are rather allowing Me to participate with you, welcomed by you.  This is closer to the reality.’