“There is a King” p 64

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“Due to this essential insight he relates to the fact that there is a King who is beyond time... Nothing from Him reaches us, but His truth and His presence... This knowledge picks us up and keeps us inspired. ”

~

“There is a King” p 64

Ayin Base with R' Paltiel. Adar 5777.

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Page 63 [of the pamphlet] At lower third of the page – line starts: 've-al'. (P49 in the book)

We are dealing with lights as they relate to the world. There are 3 levels.

The highest is as the result of His will.

The second is due to the tzimtzum.

About these two we say: The King who is elevated from before the beginning of time. And the days of world...

Just like we can sense the difference between a model home and a real home, we are looking for truth and reality...

From where is the desire to relate to truth? This is due to the fact that intelligence is not based on worldly experience, rather it is a Godly spark. And this is what man is about.

Due to this essential insight he relates to the fact that there is a King who is beyond time... Nothing from Him reaches us, but His truth and His presence... This knowledge picks us up and keeps us inspired.

The sky is not touched by the impurity of the world.

Project into the soul of man. There too there is a sky that cannot be touched by impurity. How so? Is it not part of life on earth? No, it remains superior to all experience, even though it is a participant.

For this reason, no matter what you have been through, you can return and come to the highest level of purity.

His desire to make the world is not a response to a need. It is based on the giving of something to which the world cannot even relate – He wants to give the world a sense of His truth, to the extent possible.

A poem by Bloom:

Why There Is The Sky

For all that anyone goes thru

(A world full of impurity)

The sky above is just as blue

As it was & will always be,

No matter how I’m tainted by

Vicissitude of night & day

I have the clouds up in the sky

& I can always look away

Toward yonder (as it is above)

Beyond whatever is below,

Surrounded by the light & love

Of God’s creating it just so.

~~~

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“You Don't Belong Here” p 64

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“Chessed and gevurah are defined by their action. Tifferet/glory is reality beyond action.”

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“You Don't Belong Here” p 64

Ayin Base with R' Paltiel. Shvat 5777.

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Page 63 [of the pamphlet] A 5 lines from end of the page – line starts: 'debechinat'. (P49 in the book)

The human being is a super presence in the world. He does not really belong here. He comes here from above and that is his focus, and he teaches the world about the higher world, where he comes from.

This superiority is because he has a presence, beyond being defined in contrast to other things.

Chessed and gevurah are defined by their action. Tifferet/glory is reality beyond action.

~~~

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“Knowledge beyond Knowing” p 64

“There is a level where He is unto Himself. And how do we relate to Him as He is completely remove from world and alone unto Himself?”

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“Knowledge beyond Knowing” p 64

Ayin Base with R' Paltiel. Shvat 5777.

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Page 63 [of the pamphlet] A last third the page – line starts: 've-al'. (P49 in the book)

There is a contraction which is a reduction, not a removal of the light. It allows the inherent content of the light to surface.

Think of a home. If the owner is absent, you recognize the furnishings as separate items and as items in the context of a home that is owner.

And if it was just a model home, you sense that the spirit is missing – that it is not real.

In a real home you have deference for the owner, and the furnishings represent him. And when he is not present he is still there, but in a reduced fashion – this is a reduction/miut of the light.

There is a level where He is unto Himself. And how do we relate to Him as He is completely remove from world and alone unto Himself?

This is before the tzimtzum/contration. Here there is malchus de ohr ein sof – the royal element in infinity. This is the origin of the projection into a defined and limited world.

This projection/hashara is His ratzon/will to create.

In ratzon there are no details. In chochmah they become apparent. Sight in daylight is a metaphor for this – you have an overall vista and you have details that fit together.

~~~

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“Awaken” p 64

I 

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“Light is the will of a person the permeates his entire being. You awake in the morning due to your spirit.”

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“Awaken” p 64

Ayin Base with R' Paltiel. Shvat 5777.

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Page 63 [of the pamphlet] A third into the page – line starts: 'de-atzilut'. (P49 in the book)

There are 3 levels of light. Light is that which emanates with the intent of creation. We have been looking at how light reaches us and unites with vessels.

We look to the 3 levels, in order that we don't get lost in the vessels.

We keep focus on the fact that it is the soul that brings life to all bodily phenomena.

Speech if formed in the hidden corners of the soul.

Light is the will of a person the permeates his entire being. You awake in the morning due to your spirit.

Wisdom begins with understanding the value of wisdom. The first step is based on the value of life. Wisdom that leads nowhere is not wisdom.

The beginning of all is a directed will/ratzon. What He wants.

The world has a very different view.

~~~

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“Be For Real” p 64

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“Even in our world, to be successful, there needs to be a gradualism. You proceed through stages and fully grasp each stage and project towards the next...”

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“Be For Real” p 64

Ayin Base with R' Paltiel. Shvat 5777.

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Page 63 [of the pamphlet] A third into the page – line starts: 'de-atzilut'. (P49 in the book)

table, revelation, chabad, light, life, unity, sphirot, intention, kavanah, rebbe, world purpose, First Being, Real presence, beginning of the world, kingship

What's the point of discussing 3 levels of light?

And the original level – the infinite light itself, we are not [for the moment] discussing.

The goal is to expose and distinguish between the lights of tohu and the lights of tikkun.

The lights of tohu were very very high and could not be contained...

What is the process of tikkun that safeguards against breaking of the vessels, vs that of tohu?

A distinct feature of tikkun is the gradualism.

Even in our world, to be successful there needs to be a gradualism. You proceed through stages and fully grasp each stage and project towards the next...

In business there needs to be the rule of gradualism... overstepping results in downfall.

So the 3 levels of light we are discussing deal with the creation of the world. For there to be a healthy world, it needs to be able to sense, and relate to, “where do I come from?”

Then it can be “for real”.

~~~

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Dailychassidus - stand, walk and jump - modes of progress

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“Rule the Day; Too Essential” p 64

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“There are things beyond human grasp – such as his own identity, the sun, the day – he can have a sense of their value, but he did not name them...”

~

“Rule the Day; Too Essential” p 64

Ayin Base with R' Paltiel. Shvat 5777.

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Page 63 [of the pamphlet] A third into the page – line starts: 'hitgabrut'. (P49 in the book)

We are talking about levels of light. Light represent essence - the King Himself. Keep that in focus. The light that the sun provides is not a generated light, it is its presence that illuminates the world. The sun is call an essential illuminator.

The principle of an essence is that the entire environment that it touches, becomes like itself...

The human being is essential. He lives in a home. The entire home is his and affected by his human reality.

There are things beyond human grasp – such as his own identity, the sun, the day – he can have a sense of their value, but he did not name them...

The sun transforms the world – it makes day. This the quality of an essence – transformation of the surroundings.

The second level of lights - “You are wise, but not with a knowable wisdom” - there are sphirot, at this level, but not defined and exposed.

~~~

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“How We Learn” p 64

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“How We Learn” p 64

Ayin Base with R' Paltiel. Shvat 5777.

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Page 63 [of the pamphlet] A third into the page – line starts: 'hitgabrut'. (P49 in the book)

When the source is present the individual sphirot are not fully revealed and defined.

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Notes from Michoel Pais:

If a child begins with alef beis, as soon as the melamed says that we're moving on to reading, all of a sudden, hidden qualities come out and he knows alef beis bpshitus, something which would've never come just by reviewing.

Page סד line that begins hisgabrus mkoram

2nd level of ohrois
Ohr - divine revelation that has an *intent*.
Ohrois bli gvul we dont have access to.
We're relating to ohrois that ultimately come down to keilim and permit world to exist.

2nd level of ogrois have sefiros protios but it is still bbhinas pshitus.

Bbhinas pshitus - positive or negative?

From sefiros view, it is positive because carries power of source, Ohr ein sof.

In terms of expressing and revealing the sefirah, this is lacking because the sefirah is not identifiable on its on, but rather only because it's source is present (this is bhinas pshitus)

Ex:Human experience.

Story: the Paltiels were feeding a little girl with a spoon. She put food into the spoon with her fingers and then fed herself by spoon.

Sense of human dignity and sensitivity was by her bpshitus, she didn't fully grasp or understand why she must eat that way, only that she must.

Level of 2nd level of ohrois, the overwhelming power of the sefiros is the mkor, not because the sefiros have been individually identified, although we already have 10 sefiros (post tzimtzum).

Within the tzimtzum itself there were also sefiros. When finally there was a revelation of the sefiros, revealing that which was before. I.e. carries the makor
(That is the human way of doing it., Not b/c it is the right thing persay)
(Various degrees of identifying right from wrong)

Presence - " there is a reason why this is the right thing. " Bbhinas mitsius. Subdivision/separation of sefiras one from thr others.

Ex: 10 Koichois of the Nefesh
3 categories
Chabad (intellect)
Middos (emotion)
Nehi (action)

Generally, a child isn't aware that he is using any of them. It is all one umbrella for him : human reality.

Not bbhinas hiskhalkus adaiin.

Pre ihkhalkys state, they interfere with each other.

Can't learn something if you're excited.
Must stop, contemplate how this word fits in context, and then learn. If all of them flow together in one sing song, it's a nice experience but not the learning process.
Must be bhinas hiskhalkus.
Must even identify reasoning for individual letters. "Why is there a vav here?"

Zohar: You are (Hakim: posess Chochmah and know things with Chochmah) but not with a  knowable Chochmah.

Hakim is only shayach to say on the Ohr when it is expressing itself. Isgalus - personal identity and expression.

As long as it is included (Kolul) in Ohr ein sof boruch hu, (it is because thats the way it is metsad the Emes, the makor), it is not bhinas Hakim.

No self identifying element.
Its correct because its true, not because it's right.

"True" is a whole different realm than Metsius.

Rambam: Amitius Hi Motsui.

Two types of presence.
One that had come to be due to a reason, however profound.
Then there is the Truth of His presence, represents a fundamental Truth.

Ex:in a Kingdom, the Kings presence substantiates everything in the kingdom, gives it its right of being.

Ex: well paved streets for us to walk. Why is that so? None of us paved it! Was paved because this street is part of a governed city. A governed city has walkable pavement for all.

Doesn't represent a convenience, represents an organized city.
"There is a melech!"

If the streets would be in disarray, we'd say there's no proper government!

Hakim - there's an explanation for the pavement of the street.
Comes from Hakim, not because someone hurt there foot without pavement. Comes from Melech, yet has its own justification.

While it is kolel in Ohr ein sof, there is no individual justification for anything, not idebtifiable yet as Hakim.

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“Not in Your Pocket” p 64

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“There is a point in our wisdom that is beyond our explanation. It is beyond our making. It is a divine gift. Like life, it is a gift from above.”

~

“Not in Your Pocket” p 64

Ayin Base with R' Paltiel. Shvat 5777.

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Page 63 [of the pamphlet] At 3^rd line from the top of the page – line starts: 'ha-madreiga'. (P48 in the book)

There is a point in our wisdom that is beyond our explanation. It is beyond our making. It is a divine gift. Like life, it is a gift from above.

We cannot put it in our pocket. We must use it. Binah is illuminated by chochmah and does not usurp it. You cannot interpret and grasp it in a different format. Like sight remains sight. You cannot touch sight. You must not blind yourself.

Don't try to export wisdom into the world of touch. Illuminate the world of touch with the light of wisdom.

~~~

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