“Our understanding emanates from that which we truly are. We have an infinity/truth quality in us.”
“VerifyThis” p74
AYIN BASE - REBBE RASHAB - with R’ PALTIEL
Iyar 5777
P 74 [of the new pamphlet] 4th line from end of the page, at the line starting “atom…”. [P 55 of the book]
Truth has no beginning. It has no element of ‘where this came from…’
A scientist may think they can understand things from a worldly perspective.
The Rambam says, Hashem is moving the spheres with His infinite power. This cycle indicates a divine phenomenon.
Our understanding emanates from that which we truly are. We have an infinity/truth quality in us. Then it comes down to our conscious level - this is not the reality itself.
At the level of consciousness there is coachman/wisdom, binah/understanding and daas/verification.
“In truth life and being a human being is beyond our understanding. we are constantly being shown what it is. it is a gift from Him. And we say, ‘we want it’. This ‘will to live’ is our accepting the gift.”
“Sense of Self” p74
AYIN BASE - REBBE RASHAB - with R’ PALTIEL
Iyar 5777
P 74 [of the new pamphlet] 4th line from end of the page, at the line starting “atom…”. [P 55 of the book]
A sense of self [hergesh atzmi] is a divine gift. Each person is individually created and given a neshamah/soul - and given the will to pursue his purpose in live… without this you lack the sense that you are created.
In truth life and being a human being is beyond our understanding. we are constantly being shown what it is. it is a gift from Him. And we say, ‘we want it’. This ‘will to live’ is our accepting the gift.
Life is not worldly. It is from Him. He gives life all the time. That’s why there’s an interaction - the dawn calls us to come and participate.
So the essential midot/emotions of a man are a Godly gift. He cannot obtain it through any process - it is imbued in him by the Creator.
“Real sensing of yourself is the actualization that you are a Godly creation.”
“Sense Yourself; Everything Justified” p74
AYIN BASE - REBBE RASHAB - with R’ PALTIEL
Iyar 5777
P 74 [of the new pamphlet] lower quarter of the page, at the line starting “shemargish…”. [P 55 of the book]
In emotions the element of vessel/keili is much more obvious than in sechel/mind.
Real sensing of yourself is the actualization that you are a Godly creation. [This is in contrast to the ego perspective.] The creation comes after His will to reveal itself… this is the basic presence within which everything exists.
This divine will justifies all of existence.
This is like an invited guest at the wedding.
You are important. You are invited. You are created. You are an actual participant. It is a fine, true sense of self.
Sense of self [hergash atzmi] is not a response to pain - it is a positive. It is based on the fact that is life is dear to him [and not just reactive].
Your soul is dear to you because it is a divine gift. Your fundamental relationship to God Himself. It has inherent value. Life is dear to you. This is why you want everything that is good for the soul.
Because you value life, you identify a path in life. You don’t want to be lost in the world, you want to proceed along a healthy path, because your soul is dear to you.
In the video below Rabbi Ginsburgh develops the point seen inside today's class - that your "sense of self" is a key part of your service and development... and he relates it to this week's Torah portion: Bemidbar...
“Sechel/mind looks for the point. It is a soul expression. It is limitless and has its own truth… It is not defined by world…”
“Invested Infinity” p74
AYIN BASE - REBBE RASHAB - with R’ PALTIEL
Iyar 5777
P 74 [of the new pamphlet] lower third of the page, at the line starting “be-zachut…”. [P 55 of the book]
The emphasis here is the vessels - not the light. The differences in the light is due to the vessels!
The light becomes internal - it is this way by design - to become invested in a vessel - embracing it and relating to it fully…
Due to this quality the vessel reveals the various elements that can be revealed from the light.
In chochmah the vessel is so fine that the light has brilliance…
Sechel/mind looks for the point. It is a soul expression. It is limitless and has its own truth… It is not defined by world…
A child as a feeling of his own identity - his identity as it is given to him by God… He wants to be himself, but not independent of the truth. There is only one true being - Him - the Source. And we have our own identity in His presence, not in isolating ourselves on a rocket ship to nowhere…!
“Sechel is true because the soul is true. It is then expressed into a the realm of definition and examples and manifestations, but the one learning it, realizes it is his sechel/mind, and he delves back into it saying, ‘what does this mean to me?’ And the point becomes ‘my truth’.”
“Soul Truth” p74
AYIN BASE - REBBE RASHAB - with R’ PALTIEL
Iyar 5777
P 74 [of the new pamphlet] nearing middle of the page, at the line starting “yoter…”. [P 55 of the book]
In wisdom/chochmah you have the point… and there’s no identifiable presence. When this is developed the content becomes manifest. At this lower level the subtly of the point is lost.
Sechel is telling you the truth of the soul. It is a soul expression into world. the motivation is the soul not the world. This is why the sechel has a fine quality - dalit - it is the impact of the essence. This refinement is lost as it become manifest in the world. it goes from being an inference to being a ‘thing’.
Sechel is true because the soul is true. It is then expressed into a the realm of definition and examples and manifestations, but the one learning it, realizes it is his sechel/mind, and he delves back into it saying, ‘what does this mean to me?’ And the point becomes ‘my truth’.
This the nekudah hatamzit - a resulting point, that is both personal and effective - the point has become a guiding light…
And then the light and the refinement shines back in.
You understand based on soul truth, rather than on experience. The refinement of the light returns…!
This is the state where the development of bimah/knowledge returns to ein/nothing/infinity.
“The sechel/mind emanates in a gradual manner from the soul. it starts with chochmah/wisdom, which has few vessels and no definition - it is expressing the truth of the neshamah/soul.”
“Soul Message” p74
AYIN BASE - REBBE RASHAB - with R’ PALTIEL
Iyar 5777
P 74 [of the new pamphlet] at 7th line from top of the page, at the line starting “haskalat ha-inyan…”. [P 55 of the book]
We are being presented with the finer elements of sechel. The introduction to this perspective is that sechel/mind is a soul emanation. It is not created by experience in the world…!
We have the truth, before we begin to experience and identify it.
The sechel/mind emanates in a gradual manner from the soul. it starts with chochmah/wisdom, which has few vessels and no definition - it is expressing the truth of the neshamah/soul.
This is the basis for all knowledge of world that develops…
This is the exact opposite of the empiricist view. the worldly/empiricist sees things as developing from the physical to the conceptual…
The soul sees it differently. The world is created from above, by God. The divine spirit gives being to everything.
By a man of wisdom [chachom gadol] there is much content in the initial point. It is there, but not revealed.
Man of wisdom [chachom gadol] looks to see what he can do [what he can contribute] in the world rather than for ways that the world will complement him.
“The true man of wisdom [chacham gadol] sees how things are revealed from above, not how they manifest themselves in the world. All the details in the world gain reality due to this perspective.”
“Real to Him; No Intervening Space” p73
AYIN BASE - REBBE RASHAB - with R’ PALTIEL
Iyar 5777
P 74 [of the new pamphlet] at 4th line from top of the page, at the line starting “nikarim…”. [P 54 of the book]
There are differences in the light [higher and lower lights], and this is due to the vessels… but how is this a distinction ’in the light’. The answer is that this is an inner light [ohr pnimi] and so the distinction is already present in the light…
Ratzon and sechel/mind differ. Ratzon/will is totally soul based. Sechel/mind is involved in identifying things as they exist in the world.
The true man of wisdom [chacham gadol] sees how things are revealed from above, not how they manifest themselves in the world. All the details in the world gain reality due to this perspective.
The most powerful element in the world is that God wants it. this is what gives it true presence…
“Think of the difference between an open field and a structure of undefined use. There’s a difference. The field is in a basic state. By contrast any structure indicates ‘some type of idea’.”
“Come Drink” p73
AYIN BASE - REBBE RASHAB - with R’ PALTIEL
Iyar 5777
P 73 [of the new pamphlet] at 3rd line from end of the page, at the line starting “einam…”. [P 53 of the book]
‘Light’ is the impact of your personal presence.
It represents your personal involvement. Serving a guest with a disposable plastic cup, reduces the light…
The 10 sphirot have the inherent focus of being lights in vessels.
And there are different types of vessels, which bring different levels of light. How is the light
affected?
The light itself is not affected… but on the level relating to the vessel, differences are seen… and this is how you get ‘up and down’ orientation on the level of light…
“Think of the difference between an open field and a structure of undefined use. There’s a difference. The field is in a basic state. By contrast any structure indicates ‘some type of idea’.”
“The Service & The Presence” p73
AYIN BASE - REBBE RASHAB - with R’ PALTIEL
Iyar 5777
P 73 [of the new pamphlet] at 6th line from end of the page, at the line starting “haya bo…”. [P 53 of the book]
In the 10 sphirot there is a difference between ‘above’ and ‘below’.
The lights of the 10 sphirot and invested in the vessels in an internal manner.
Think of the difference between an open field and a structure of undefined use. There’s a difference. The field is in a basic state. By contrast any structure indicates ‘some type of idea’.
The level of ‘idea’ indicates coming to a situation of ‘lights in vessels’.
The light has a goal. The goal is to be effective in the vessel. And for this reason there is a ‘top and bottom’.
It has the intent of affecting a situation beyond itself… this is the point of an inner investment [hislabshut pnimi].
Thus the light adjusts itself to the vessel.
If the vessel is more refined, it is more submissive, and can thus take more, hold more light.
And this quality makes them higher - greater emphasis on their service rather on their presence….
“Before the level of sphirot there was a level of simple light that had no up and down.”
“Simple Light” p73
AYIN BASE - REBBE RASHAB - with R’ PALTIEL
Iyar 5777
P 73 [of the new pamphlet] at 6th line from end of the page, at the line starting “haya bo…”. [P 53 of the book]
In the 10 sphirot the elements of higher and lower are relevant.
‘Higher’ is light, soul, and mind. Lower is emotions, and below that thought speech and action.
Before the level of sphirot there was a level of simple light that had no up and down.
In the level of 10 sphirot there is a difference between above and below… and that’s because it has to do with lights vested in vessels...
Sight relates to what it sees… the sphirot function in a ‘pnimi’ manner - they relate to what they touch.
In a fine vessel the light shines with a greater intensity - this is called ‘higher’. The vessel is more capable of accepting the light. The vessel that is more rough or tangible has light in a lesser quality.
Compare to sight and touch. They may both relate to the same object, but touch identifies it on a much lower level. Touch does not relate to color…
And within touch there are levels of sensitivity - the hand is more sensitive to the foot.
“In the infinity itself there is the aspect of 10 sphirot which is a structure aimed ultimately at creation!”
“Above & Below” p73
AYIN BASE - REBBE RASHAB - with R’ PALTIEL
Iyar 5777
P 73 [of the new pamphlet] at second paragraph of the page, at the line starting “ve’hinei…”. [P 53 of the book]
There is a difference between ‘above and below’ and this is due to that difference existing in a certain way in the level of ohr ein sof.
Chochmah/wisdom sees things from ‘above’ - from their inception. It see how things belong, not just how they are present.
At the level of the 10 sphirot the elements of ‘above and below’ are present. This has to do with the fact that they are dressed into vessels [or at least the intent and projection that they will be invested in vessels/keilim].
“Investment in vessels, which are so different from the light, finds its root in the deepest truth of the light itself…”
“Invited” p73
AYIN BASE - REBBE RASHAB - with R’ PALTIEL
Iyar 5777
P 73 [of the new pamphlet] a third into the page, at the line starting “hachesed…”. [P 53 of the book]
How do the lights internalize their investment in the vessels? This is a phenomenal transformation…
This is because at their source the lights have a deep sense of the 10 sphirot….
This is light from before the tzimtzum/contraction… yet it is not fully of the level of ein sof / infinity.
The human being senses the reality of his presence. This is the malchus/element in every human being - he extends beyond his own presence and experience…
It is beyond the ‘richness’ of his personality - no chochmah, bina etc - just presence…
His will brought out the 10 sphirot. This was a focus with a view to being effective outside His reality.
Investment in vessels, which are so different from the light, finds its root in the deepest truth of the light itself…
“The lights illuminate the vessels.And they correlate perfectly - the lights do not feel like they are in a strange place and the vessels do not feel like they are getting overwhelmed.And through this they are a real presence. ”
“Nothing Happens” p73
AYIN BASE - REBBE RASHAB - with R’ PALTIEL
Iyar 5777
P 73 [of the new pamphlet] at the top of the page, at the line starting “b’roshei…”. [P 53 of the book]
The discourse begins by talking about the ‘heads of months’ and asking, ‘how many heads can there be?’ The moon is the head of the month, and there’s only one!
The lights illuminate the vessels. And they correlate perfectly - the lights do not feel like they are in a strange place and the vessels do not feel like they are getting overwhelmed. And through this they are a real presence.
Think of the human being’s ownership of his home… the whole place in incorporated under his ownership.
Malchus relates all the way down to the ‘outside’. Seemingly chesed also does this?
A soldier has the particular quality of ‘giving himself over’. Yes, his capabilities matter, but the willingness to give his life is the foundation.
“The moon does not have its own light. All that it has is from the sun. it is a perfect recipient. it reflects what it is given, it does not keep anything for itself… this is the sphirah of malchut…”
“Nothing of Her Own” p73
AYIN BASE - REBBE RASHAB - with R’ PALTIEL
Iyar 5777
P 73 [of the new pamphlet] at the top of the page, at the line starting “b’roshei…”. [P 53 of the book]
The moon does not have its own light. All that it has is from the sun. it is a perfect recipient. it reflects what it is given, it does not keep anything for itself… this is the sphirah of malchut…
Why does the zohar say each month has 2 heads corresponding to Yaakov and Yosef? Yaakov corresponds to tifferet/beauty and Yosef to yesod/foundation.
Light is not a ‘beam of light’. It is the impact of the essence. In the light as it represents the human being, the light of the various sphirot are present.
“All of existence comes from one source. This originating reality does not have a starting point. He is the first being. He has no cause. He is beyond ‘being about anything’.”
“Not About Anything” p70
AYIN BASE - REBBE RASHAB - with R’ PALTIEL
Iyar 5777
P 70 [of the pamphlet] approaching the middle of the page, at the line starting “hatzimtzum…”. [P 53 of the book]
All of existence comes from one source. This originating reality does not have a starting point. He is the first being. He has no cause. He is beyond ‘being about anything’.
All existence was initiated by this first primary reality.
Why did he do it? We don’t know. It is beyond our realm of orientation.
Before the tzimtzum there is just one truth. All starts from there.
“The baal tshuvah got exposed to the world and to their own experiences… so they seek concrete terms for Godliness… this obscured Godliness from them, so that their yearning increased, till they go for the essence of Godliness and break through… ”
“Roots; The Place You’re Meant to Be” p69
AYIN BASE - REBBE RASHAB - with R’ PALTIEL
Iyar 5777
P 69 [of the pamphlet] last paragraph of the page, starting, “kitzur…”. [P 53 of the book]
“The root cause that the lights come to be vested in vessels…”
And what is a root motivator…? What gets you out of bed in the morning? It is not reason and causes. It is because you know where you are supposed to be…
“The baal tshuvah got exposed to the world and to their own experiences… so they seek concrete terms for Godliness… this obscured Godliness from them, so that their yearning increased, till they go for the essence of Godliness and break through… ”
“Straight” p69
AYIN BASE - REBBE RASHAB - with R’ PALTIEL
Iyar 5777
P 69 [of the pamphlet] middle of page, starting, “al pi…”. [P 53 of the book]
God made man straight. Godly reality does not lend itself to be grasped in human mind… there’s no intellectual procedure to understand Godliness… Godliness is above human sechel/mind.
Wisdom/chochmah sees the truth and accepts it. it does not need to grasp it by hand. when you try to have things on your level then it becomes a convoluted process.
The baal tshuvah got exposed to the world and to their own experiences… so they seek concrete terms for Godliness… this obscured Godliness from them, so that their yearning increased, till they go for the essence of Godliness and break through…
“The Baal Tshuvah accesses a different force and power… he’s been heading in a certain direction along a certain path, and now he reaches and impasse and draws strength from a source he does not know. it is beyond his personal preference - he draws truth from a different source...”
“A Number Beyond Counting” p67
AYIN BASE - REBBE RASHAB - with R’ PALTIEL
Iyar 5777
P 68 [of the pamphlet] last paragraph of page, starting, “al pi…”. [P 53 of the book]
The final goal and accomplishment is to see the light element in the vessels. Even though it is in the vessels…
This is seen in the verse upon which this discourse is based. Through action you incorporate something superior to your own being.
Mitzvoth are in the world of time and space, but they are beyond counting… There are 613 but from then emanate details and rulings beyond counting…
The Baal Tshuvah accesses a different force and power… he’s been heading in a certain direction along a certain path, and now he reaches and impasse and draws strength from a source he does not know. it is beyond his personal preference - he draws truth from a different source…
‘They are drawn to Him with excessive force.’ ~ Zohar.
They relate to ‘You are One, beyond accounting.’
This is the first level of light - the nekudah/point - the 10 hidden spirit [which are totally unified with the ohr ein sof].
“The human being is a creation without compare. He has faculties that are not seen elsewhere. He represents the full spectrum - all the way from the Creator, down to the created - in the most extreme way…”
“Represent to the Extreme” p67
AYIN BASE - REBBE RASHAB - with R’ PALTIEL
Iyar 5777
P 68 [of the pamphlet] last paragraph of page, starting, “al pi…”. [P 53 of the book]
The human being is a creation without compare. He has faculties that are not seen elsewhere. He represents the full spectrum - all the way from the Creator, down to the created - in the most extreme way…
And all of these faculties must be used in his daily life… He must use the levels of both purity and application. He must recognize that he is a Godly creation, and that he has within him a Godly presence/spark that is not of his own making.
He realizes he has enormous capacity, and he realizes it is not his…
By doing torah and mitzvoth here below you reach up to the light - to the level that has a ‘light effect’.
“The soul that you put into me is pure.” This is the soul in a vessel, which corresponds to the thought of Israel, and the work of Torah and mitzvah has 2 steps: 1. submission/subjugation/hiskafia and then 2. transformation.
The lights are a showing from the body of the King [gufa de malka]. Just like a physical object, because it is real can be seen from an infinite number of perspectives, because it is real; so too the infinite number and qualities of light are based on the truth of the King - the source of the lights…
So we go against our personal inclination, which would put us on a narrow [and perhaps meaningless] path. And we seek the King and his lights, by 1. subjugation and 2. transformation of ourselves…!
Yes, bring out your qualities and inclinations, but they way they are given from above… the more you subjugate yourself the truer you become! You transform your worldly definition to a Godly definition!
it is not a matter of just putting yourself down, it is subduing yourself so that He can act through you. This is His participation in our lives.
“The human being carries a Godly aspect in 2 ways - the purpose for which he was created, and by virtue of his very being…”
“Whole Cloth” p67
AYIN BASE - REBBE RASHAB - with R’ PALTIEL
Nissan 5777
P 68 [of the pamphlet] at middle of page, starting, “h”z…”. [P 52 of the book]
Light has an effect in the revealed world at the end of the process of the kav/line.
In an intentional process, the intent is what gets it started… and the intent is expressed at the very end - the destination…
…and what is the end point here…?
It is lights in vessels.
The 10 hidden sphirot are intended to shine into a context of limit and definition, yet unto themselves they are limitless and united with their source - ein sof.
The human being carries a Godly aspect in 2 ways - the purpose for which he was created, and by virtue of his very being…
“The kav/line is rooted in the the 10 hidden sphirot. In infinity there was the will that He should be known on the outside - in the world, in a worldly context - which is ‘lights in vessels’.”
“Known Outside” p67
AYIN BASE - REBBE RASHAB - with R’ PALTIEL
Nissan 5777
P 68 [of the pamphlet] at 5th line of page, starting, “c’mashal…”. [P 52 of the book]
Faculties are ‘internal’ and representative of the soul/nefesh, and do not become defined till they come to the level of expression.
Think of a home - it is a primary representation of the human being… man was made to be effective in the world, and for this he needs faculties and a home… The home is a defining element in the human being and has to be able accommodate all his elements - and the furnishings reflect this.
At a higher level all the furnishings are all present at a potential level where they are intermixed.
So too the faculties in the soul. in the soul they are not individually identifiable…
But, by means of the tzimtzum/contraction, the individual human faculties are revealed…
The fav/line is rooted in the the 10 hidden sphirot. In infinity there was the will that He should be known on the outside - in the world, in a worldly context - which is ‘lights in vessels’.
