“Intentional Soul” p82

“Initially the light provides the view of multipoint array…”

“Intentional Soul” p82

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Menachem Av 5777

P 82 [of the new pamphlet] 3 lines from the end of the page - line starting “al pi ha-naal…”  [P 60 of the book]

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Leaving infinity and getting to the line and points is the element of ‘measurement’.  Measurement is based in the light and the vessels.

Initially the light provides the view of multipoint array… and then when it comes to the level of vessels there is specific identification.

Picture a house.  Then it becomes a home.  This is when it has light.  An owner acquires it and the house becomes a home.  And there’s a difference between when the owner is in his home or when he just owns it from a distance.  

This is to identify the difference between ha-arah/reflection and atzmus/essence. 

A reflection extends itself away from the essence and deals with any obstructions it finds.  The essence stays where it is.  

“Near & Far” p82

“There’s the influence of both - both the lights and the vessels - in the revelation of the elements of 'up and down'”

“Near & Far” p82

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Menachem Av 5777

P 82 [of the new pamphlet] near midpoint of the page - line starting “m’ak…”  [P 60 of the book]

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In wisdom the infinity is close.  From the level of bimah the level of infinity [ohr ein sof] is further away - it is there, but only at the level of comprehension. 

The line/kav creates the element of measure… and definition… 

The measure of ‘up and down’ is initiated in the light and not in the vessels [our first thought was that it occurs on the level of vessels]. 

The ten sphirot have the element of up and down, whether in the element of lights or vessels….

There’s the influence of both - both the lights and the vessels - in the revelation of the elements of 'up and down'

“You See It” p82

“Ohr ein sof - infinite light is beyond our understanding.  It is a light that represents a principle truth.  It is not based on any parameters.”

“You See It” p82

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Menachem Av 5777

P 82 [of the new pamphlet] at lower third of the page - line starting “hakiruv…”  [P 60 of the book]

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A line comes forth from infinity.  This is the kav.  It is a sequence of points.  By this means the truth itself comes into revelation… i.e. infinity is disseminated in an orderly fashion. 

It comes to a level of comprehension.  You are able to identify a structure.  

The shirt are separated out distinctly both at the level of lights and at the level of keilim/vessels.

“Along The Line” p82

“Ohr ein sof - infinite light is beyond our understanding.  It is a light that represents a principle truth.  It is not based on any parameters.”

“Along The Line” p82

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Menachem Av 5777

P 82 [of the new pamphlet] at 7th line from top of the page - line starting “mayla…”  [P 60 of the book]

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Those that receive light from nearer to the source of the kav/line have additional closeness. 

Ohr ein sof - infinite light is beyond our understanding.  It is a light that represents a principle truth.  It is not based on any parameters.

It brings the principle of essence with it.  The kav/line is a formulation from it… and further along the line, the less strength of representation.

Those worlds that get inspiration from ‘upstream’ are higher.  

What’s the meaning of ‘higher’?  Picture a guy on the ground and another on top of a tower.  The one on the ground identifies the route based on street names etc.  The guy on top of the Empire State Building relates point A and B directly.  He sees it from a higher perspective.

Ohr ein sof is beyond ‘getting the big picture’.  

In the levels of chochmah [wisdom] and kesser [crown] the infinite light shines in a ‘close-up’ manner.  In bimah [understanding] the light shines in a more distant manner. 

Binah deals with ‘putting things in perspective’ even though there’s still the element of infinity.

“Up & Down” p82

“The kav/line starts above in infinity - in truth - in a level beyond parameters.”

“Up & Down” p82

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Menachem Av 5777

P 82 [of the new pamphlet] at 6th line from top of the page - line starting “davuk…”  [P 60 of the book]

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We are talking of up and down within the light itself.  We said that the kav/line initiated creation for the purpose of facilitating up and down in a worldly context.  

Ohr ein sof surrounds all of existence, but the line/kav does not extend all the way through to the other side… it originates above and comes into the world.

So what makes ‘up and down’.  ‘Up’ implies closeness to the Source and ‘down’ indicates distance from the Source.

World by definition is a precarious existence.  

The kav/line starts above in infinity - in truth - in a level beyond parameters.

A circle indicates the idea of no top and bottom.  The sphere of the earth indicates this too.  

A worldly existence ‘forgets’ it’s connection to reality - it’s connection to the source. 

All matter is being re-created every second.  It persists only because the Source maintains it.

“A Line of Lights” p81

“But the concept of vessels preceded the light.  It is only at the level of revelation that the light comes first.”

“A Line of Lights” p81

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Menachem Av 5777

P 81 [of the new pamphlet] at 3rd line from end of the page - line starting “zichuch…”  [P 60 of the book]

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We are discovering how at the level of ‘original concept’ the vessels are superior to the lights.

The light precedes the vessel.  it is superior to it.

But the concept of vessels preceded the light.  It is only at the level of revelation that the light comes first. 

The earth is first in intention.  The heavens are first in the process of creation.

The world begins with the kav/line - the line of lights that establish that there is something ‘higher and lower’ - there’s a sequence and distance.  If the flow of creation had come directly from Source and not via the kav/line there would not have been the element of ‘up and down’ in  worlds. 

If not for the kav/line each world would be equal to every other world.  There would be no distinct sphirot.

‘Upper and lower’:  the line cleaves with the infinite light above.  And extends down into the world.  

“Pure Vessels” p81

“The aim of the light is to have affect.  This is why it identifies the means by which it can be dressed in vessels/keilim.”

“Pure Vessels” p81

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Tammuz 5777

P 81 [of the new pamphlet] at 4th line from end of the page - line starting “hague…”  [P 60 of the book]

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The Rebbe has been pointing out that vessels attract and draw the light.

This is how it works ‘above’.

All the limbs of the body draw the vitality into them.

The soul is anxious to be vested in the limbs of the body.

This is because the root of the vessels precedes the light. 

The vessels have a higher root.

It happens this way after the vessel is purified.  After purification it draws the light into it. 

The message, ‘you’re just a vessel, you’re not here for your own sake’ is what purifies the vessel/keili.

We said In the beginning of creation that from the thickening of the light the vessels come to be… and the result is that there is then a means to receive the light at the kelli.  

Both vessel and light are creations.  But initially the vessel does not sense that it too is a creation with a purpose.  

“Economy Of Abundance” p81

“The aim of the light is to have affect.  This is why it identifies the means by which it can be dressed in vessels/keilim.”

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Tammuz 5777

P 81 [of the new pamphlet] at lower third of the page - line starting “be-ayzeh…”  [P 60 of the book]

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The Rebbe has been pointing out that the light itself initiates investment in keilim/vessels.

The aim of the light is to have affect.  This is why it identifies the means by which it can be dressed in vessels/keilim. 

If one had said the opposite it would have meant that the vessels create the limit.  

God provides abundance, but all comes through a narrow conduit.  You may think this is due to how the world operates…  But this is not the case.  Everything you get is measured according to what they aim to accomplish, not according to how it works out on the practical level. 

Poem by Yitzchak Bloom:

Light’s Intention Is To Show

Light was created with an aim

Before God even made the sun

And even more before man came

For whom all of it had been done.

It wasn’t “done by accident”

Which evolutionists declare

But designed by Divine Intent,

For mankind to become aware.

So consciousness is not by chance

As God’s creation shows us that

It had been thought of in advance

So it would have to be looked at;

That light itself knows of its task

For light’s intention is to show

Us so that we might look to ask:

“Who made the eyes to see by so?”

“Constant Life” p81

“Chochmah is like sight.  Sight is a faculty.  The soul has a constant inner life.  Life cannot be turned on and off.  It is continuous.  Sight is measured out to be a particular faculty.”

“Constant Life” p81

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Tammuz 5777

P 81 [of the new pamphlet] at a third into the page - line starting “um-num…”  [P 60 of the book]

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Light is the impact of the essence.  This is a super-presence and is not affected by time and space.  Yet, there are situations of more and less light.  This is due to the light being vested in  vessels.

The vessels allow the light to function at lower levels - to function in the world.  

The more vessels the less the light.

This difference in light is not only due to the vessels.

Rather, there is an inherent quality within the light, that senses the need to illuminate differently in different situations. 

Chochmah is like sight.  Sight is a faculty.  The soul has a constant inner life.  Life cannot be turned on and off.  It is continuous.  Sight is measured out to be a particular faculty.  

The soul pre-measures the amount of light designated for chochmah/vision. 

The vessels are created by the thickening of the light.

“Light From Source” p81

“From the coarseness of the light, the vessel is created.  The light descends and the vessel is created.”

“Light From Source” p81

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Tammuz 5777

P 81 [of the new pamphlet] at the 3rd line of the page - line starting “ud-raba…”  [P 60 of the book]

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An increase of lights means a decrease of vessels.  And when the light is diminished you have more vessels/keilim.

Light comes from the soul.  Inherent in the light is the intent to come down and be translated into vessels/keilim.

And the light is measured according to the vessel, in order to enable it.  

Why does the light care about the vessel.

From the coarseness of the light, the vessel is created.  The light descends and the vessel is created. 

Vessels have their own source, but bringing them forth is due to the light.

“Relate To Source” p80

“Sechel/mind is way above the level of thought… and definition.  It is an emanation from the soul.  On a lower level it becomes thought and speech.”

“Relate To Source” p80

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Tammuz 5777

P 80 [of the new pamphlet] at the lower quarter of the page - line starting “sham be-gilui…”  [P 60 of the book]

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World by definition is defined and the light is reduced to allow it to surface. 

There are 3 worlds in this process… briah is the highest world - it still has the light of the impact of essence.

It is the first creation… Everything that exists relates back to its source, since nothing exists on its own.

And there’s a difference if the source you relate to is something finite, or the infinite Source.

Briah is a world that relates back to the Godly nothing… this provides a great inspiration, which is like darkness to the worlds below it.

Briah and yetzirah correspond to thought and speech. 

Sechel/mind is way above the level of thought… and definition.  It is an emanation from the soul.  On a lower level it becomes thought and speech - they are creations of the soul in a worldly environment…

Thought becomes speech and enters the realm of time and space - an environment of many vessels. 

The letters of thought are spiritual.  They are not sensed on the outside. 

The world of yetzirah tends towards an increase of vessels/keilim.  

Isiah and Ezekiel spoke of the same thing - the Divine Chariot.  But Ezekiel elaborates at great length… that’s because he saw it in the world of yetzirah [Isiah by contrast saw it in the world of briah]. 

Regarding light, it is the opposite - there is greater light in briah, where there is a scarcity of vessels.  

“Dark Light” p80

“The first thing that is created still has the ‘nothing’ where it comes from shining within it.”

“Dark Light” p80

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Tammuz 5777

P 80 [of the new pamphlet] at the lower third of the page - line starting “u-kmo-ken…”  [P 60 of the book]

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Each section of man - head, body and leg - is a whole world.

The head is the most significant and has the soul quality in greater measure.  The brain in the head represents many qualities - it is a different reality - the faculties are within a context.  They are within the light of the soul.

The light of the soul demands the presence of these faculties.

Then there is the body with its various limbs - the hands and the heart.  And the heart is also a representative of the divine quality in man - and by will of the heart it is superior to the brain.  Nevertheless the body is more physical and more related to kelli/vessel than the head.

The leg is focused on the physical capability.  It also has a soul quality.  The feet have a major effect - they lift the head and carry it where it wants to go - they give the head the effect of universal presence.

The hands and the feet both act in the physical world.  Yet the hands have greater dexterity - they have greater light. 

The soul impact on the feet is minimized.  

These 3 levels tell us of the worlds of beriah, yetzirah, and asiyah…

The first thing that is created still has the ‘nothing’ where it comes from shining within it. 

And thus the world of briah is called darkness - it is the darkness and unknown level from which the other worlds come…

The next world - yetzirah - does not have as much light… but it has more vessels... 

“Essential Heart” p80

"The deeper you dig, using the mind, the more the light of the faculties of the soul are revealed.  The faculties of the soul need a context.  The context is the light of the soul.  The light of the soul says, ‘this is real’.”

“Essential Heart” p80

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Tammuz 5777

P 80 [of the new pamphlet] a third into the page - line starting “berosh…”  [P 59 of the book]

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We are looking at the principle that there are different degrees to which the light of the soul is manifest. 

There are 2 ways that the desire of the heart is exposed.

One, via meditation on the infinite light that is above the creation [ohr ein sof lemayla mehishtalshalus].

The brain has a recognition greater than what it can understand.

The second type is not by means of meditation at all, but rather it is something from the essence of the soul itself.  

This is the essential point of the soul, which is above the realm of faculties… and this is grasped by the heart… the heart allows it to reside there [the mind by contrast says, ‘tell me what you are about’]. 

It is a direct recognition of the Divine presence, without any concern for implications.  

The deeper you dig, using the mind, the more the light of the faculties of the soul are revealed.  The faculties of the soul need a context.  The context is the light of the soul.  The light of the soul says, ‘this is real’. 

The body, and the legs, are bigger than the head.  And yet in the head is an abundance of light.  The greater the light the less the vessel [keili].  

“Heart’s Truth” p80

“The sky is a presentation that is beyond description.  We tend to focus on the details and function.  The truth is that it’s truth and function is beyond anything we can understand.  The heart is more able, than the mind to live up to what it is being shown.”

“Heart’s Truth” p80

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Tammuz 5777

P 80 [of the new pamphlet] a third into the page - line starting “berosh…”  [P 59 of the book]

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The Rebbe is talking of 3 elements of the human being [head, body, and foot] to illustrate something of worlds…

Each world differs in the degree to which Godly light is seen in it.  

The effect of the light of the soul is seen far more in the head than in the other parts of the body.  And particularly in the mind that is located in the head…

Then there is another phase of the soul’s light.  It is called an ‘will of the heart’ [arusa de lieba].  It is not a desire for some kind of experience.  It is a recognition of the significance of a certain truth. 

This is by contrast to the ‘will to survive’.  Survival has to do with the fear of destruction.  This is the will to live.  it is based on a basic truth [not on any threat].  This is based in the heart.

Where does it come from?  It is a divine gift.  He gave man a true presence.  

This is reflected more in the heart than the mind.  

Why?  The mind by nature, tends to identify what it sees.  It has an element of ‘what it is about’.  The heart does not have that tendency.  It needs no explanation.  It relates to truth in a way that is more authentic.  

In this regard the heart has more humility/self nullification.

The sky is a presentation that is beyond description.  We tend to focus on the details and function.  The truth is that it’s truth and function is beyond anything we can understand.  The heart is more able, than the mind to live up to what it is being shown.

Meditation on the light beyond creation opens the way to ‘arousal of the heart’. 

The mind makes the presentation.  But the ability to relate to it is in the heart.  This is like ratzon/will.  

The heart can relate to the truth directly.  Even the stoney heart.  

“Aroused Heart” p80

“Arousal of the heart - this is a desire of the heart.  It is not based on experience.  It is of the level of will - it indicates value beyond experience.”

“Aroused Heart” p80

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Tammuz 5777

P 80 [of the new pamphlet] a third into the page - line starting “hamochin…”  [P 59 of the book]

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The foot is lowest in terms of light.  In the body there is more light of the reality of the soul - the emotions reside in the heart.  

There is one soul.  The light of the soul provides for the entire person, but there is a different degree of revelation of soul in the foot, body, and head. 

There is light/ohr from the soul that is shared and vested in the body.

Arousal of the heart - this is a desire of the heart.  It is not based on experience.  It is of the level of will - it indicates value beyond experience. 

And this takes place in the body specifically.

There are two modes to how this happens.  One is through meditation of the mind [hisbonenut] on the infinite light that is above the whole worldly process and structure. 

You may refer to this as, ‘being drawn to the truth’.

The arousal of the emotions is superficial in contrast to arousal of the heart.  

The heart can relate to the element of truth… this is the vitality of the heart… this is the pure soul element of the heart. 

There is also a level of arousal of the heart that comes not by virtue of meditation, but rather directly due to the essence - this is the essential, central point that is above the whole level of faculties. 

This second, essential level is due to an essential bond between the heart and essence. This level relates to heart, even more than to the mind.  The heart accepts whatever you give it and thus it can take essence.

“Soul Quality” p80

“Both the head and the heart bear witness to the soulful quality of life, yet their faculties are not the same.”

“Soul Quality” p80

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Tammuz 5777

P 80 [of the new pamphlet] top line of the page - line starting “ku…”  [P 59 of the book]

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The foot is lowest in terms of light.  In the body there is more light of the reality of the soul - the emotions reside in the heart.  

The faculty of movement in the hand has more soul quality than the faculty of walking which is imbued in the foot. 

The hand writes, not due to its training, but due to its ability to appreciate fine movements.  So too regarding painting or playing a musical instrument - the hand appreciates what it is doing.

The mind/sechel is vested in the hand.  The hand associates with, and appreciates what it is doing.  

The hand is sensitive to the intangible aspect.  The screwdriver, by contrast does not even sense the tangible aspect.

The light of the mind/sechel is dressed in the hand. 

The head by contrast is the place of greater shine from the soul… 

Both the head and the heart bear witness to the soulful quality of life, yet their faculties are not the same.  In the head is vitality of the soul to such an extent that there is real mind/intellect and higher talents/sensibilities [chushim] such as sight and hearing…

“One Reality” p79

“The same reality flows through all, but different worlds are created.  Like the human being is divided into head, body, and leg.”

“One Reality” p79

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Tammuz 5777

P 79 [of the new pamphlet] 5th line from end of the page - line starting “vehinay…”  [P 59 of the book]

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We have been looking at how there is ‘up and down’ in light.  The principle is that the light is vested into the vessels… and it thus takes on the parameter/personality of the vessel. 

The same reality flows through all, but different worlds are created.  Like the human being is divided into head, body, and leg.

The faculty of walking touches the earth.  

By contrast the faculty of the head - sight - sees the overall panorama in one instant.  

The soul is above components - ‘it is where it wants to be’ there is no dividing distance.  

The leg by contrast, while still part of the soul, deals with distance and division… it proceeds, ‘step by step’.   

The leg enables the head and ‘holds it up’.  The head does not depend on being supported by the ground - it has a sense of independence - the legs, on a practical level keep the head aloof.

“Not Really Worlds Apart” p79

“The lights become completely invested and united with the vessel and give it a light quality.”

“Not Really Worlds Apart” p79

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Tammuz 5777

P 79 [of the new pamphlet] 3rd line from end of the page - line starting “kule…”  [P 59 of the book]

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We are talking about ‘world level’ separation.  Up till now we have been talking of different soul faculties.  Now we are saying there is division between worlds - each world is a full structure - it is not just functional.  

Yet still it is maintained from the light and vitality that comes from above.

We call it a world due to the differences between the one and the other.  

We will now look at 3 human worlds - the head, the body, and the leg…

The head looks to that which is higher.  The leg by contrast deals with that which is lower.  And the body is between the two. 

The power of the leg is the lowest faculty of the soul.  It pushes against the ground.  It has the least amount of ‘soul content’ - it is fully dependent on the environment [while at the same time being inspired by the head].

The soul is complemented by having the faculty of walking…

“Remain In Light” p79

“The lights become completely invested and united with the vessel and give it a light quality.”

“Remain In Light” p79

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Tammuz 5777

P 79 [of the new pamphlet] 5th line from end of the page - line starting “vehinei…”  [P 59 of the book]

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We are looking at the fact that there is above and below in the level of sphirot and lights.  This is due to the fact that the lights have it in them to be vested in keilim/vessels.

The lights become completely invested and united with the vessel and give it a light quality.

The hand has the ability to write.  This engages the intellect and emotion.  And it is translated into a physical action.  To what extent does it reflect the human quality? Much less than the thought itself, yet still it remains a human quality - it still retains light.  

When a person writes it is imbued with meaning and purpose.  The letter is part of a message.  By contrast the robot or the typewriter is not making a message.  

This is an example of how ohrot/lights have the ability to be higher and lower.  

This is due to the lights having the ability to being vested into the vessels.  And the light relates to the vessels.

“Go For Light” p78

“We’re after the light, not the vessels.  The light does not come from the world.  It has been given to the world by it’s creator.  This applies at every level of light.”

“Go For Light” p78

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Tammuz 5777

P 78 [of the new pamphlet] 6th line from end of the page - line starting “vekol…”  [P 57 of the book]

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In our learning we want to get to the light.  We use a metaphor/mashal to sense the light behind the situation.

If you take the metaphor only on the level of the vessels/keilim, you miss the whole point.

We’re after the light, not the vessels.  The light does not come from the world.  It has been given to the world by it’s creator.  This applies at every level of light.

“Relate To Light; Everything Illuminated” p79

“There are 2 levels of thought - one is light, the other is vessels.”

“Relate To Light; Everything Illuminated” p79

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Tammuz 5777

P 79 [of the new pamphlet] top of the page - line starting “lemmata…”  [P 57 of the book]

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There are 2 levels of thought - one is light, the other is vessels.  

We can only speak on the level of vessels.  The principle behind any metaphor or speech is to relate to the light not the vessel.  Relate to the light. 

The light and the vessel are interdependent.  The lights have an intent - to affect that which it touches, not just to hover above...

This means the light allows itself to be grasped and contained by the vessel - it imbues itself into the vessel.

The soul is imbued into the body.  The body would not last without the soul.  The soul enlivens the body… how?  The neshama/soul is vested in the body… It gives the body a soul quality… 

The life-force is throughout the body - head to foot!

The more the light is vested in the vessel, the less light is seen. 

“A Small Edge” p78

“The sechel/mind of the master needs no justification - he has it at the soul level.  This is a level that is not possible to  transfer, so he presents an edge of this that the student can relate to, from within his own reality.”

“A Small Edge” p78

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Tammuz 5777

P 78 [of the new pamphlet] 6th line from end of the page - line starting “vekol…”.  [P 57 of the book]

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When the light decreases there are more keilim/vessels.  An example/metaphor for this is the relationship between the master and student.

The master/rav is on a different level.  He is on a higher level and receives from a higher source.  

The student has no sense of this at all.  The master cannot give the mind/sechel as he himself sees it… he can only present a small edge of the higher reality…

The sechel/mind of the master needs no justification - he has it at the soul level.  This is a level that is not possible to  transfer, so he presents an edge of this that the student can relate to, from within his own reality.

“Essence Effect; Be Real” p78

“Essence stays where it is.  It does not become a commodity.  You cannot put it in your pocket, yet it has effect.”

“Essence Effect; Be Real” p78

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Tammuz 5777

P 78 [of the new pamphlet] Below middle of second paragraph of the page - line starting “been ha-ohrot…”.  [P 57 of the book]

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Essence stays where it is.  It does not become a commodity.  You cannot put it in your pocket, yet it has effect.  Think of a friend.  He’s not composed of the elements you get from him.  He has an essential presence. 

Intelligence is a Godly gift.  

The soul seeks something that is real.  Intelligence looks for the real thing - not for appearances.  

A model home and an actual home may look identical, but your intelligence relates to each one differently.  

It is an reality that is not developmental.  We don’t know what we understand and why we understand.  You may tend discount the human insights and say ‘be real’.  

But the real being real is acknowledging the reality that is super worldly.  

This is what we mean by ohr/light.  It is the direct impact of a true presence.  A true presence is possible only by virtue of a Godly presence.  God creates the real thing directly - not as a composition of parts…