“Fish In The Sea” p106

“The world is only here because He wants it.  It has no other reason for being here.“

“Fish In The Sea” p106

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Kislev 5778

P 106 (of the pamphlet) at about a halfway into the page “shê hu inyan”  [P 78 of the book]

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Wisdom relates to the truth directly - without challenge or process.  So how is it wisdom?  Like sight, even though it is direct, the element of choice and focus still remains.  

You recognize the truth and there is the step of commitment.  

There is a similarity in what you’re connecting to (whether land or sea creatures), but how the connection is made is different. 

Man battles to keep awareness of God continually - ‘sheviti Hashem negdi tamid’. 

We are aware of what we are doing [unlike the fish in the sea] and we do it with commitment.  We thank Him for what comes our way - it comes from Him.

“Rise Up; Step Inside” p106

“The world is only here because He wants it.  It has no other reason for being here.“

“Rise Up; Step Inside” p106

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Kislev 5778

P 106 (of the pamphlet) at about a third into the page “nirgush”  [P 78 of the book]

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Regarding mind there is essence and the external level.

Man can sense the essence, since he is connected to the essence.  

Mind/sechel relates to things above - it seeks to rise upwards to something above.  When translated into worldly/emotional terms then it does not inspire an elevation.  

And ‘me’ remains a primary player in the level where the Godly mind is translated into a more worldly context.  

When one goes past the garments of understanding [levushei ha-sagah], then you get to the essence.

“Ever Present, Everywhere” p106

“The world is only here because He wants it.  It has no other reason for being here.“

“Ever Present, Everywhere” p106

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Kislev 5778

P 106 (of the pamphlet) at 1/4 into the page “ruck”  [P 78 of the book]

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We are looking at mind/mochin in the context of briah/created worlds.  This is like truth in a worldly context…

To address this we said there are 2 levels of mind.  The external level relates to the world/emotions while the inner level relates to the truth exclusively.

Godliness is ever present, everywhere.  It is the basis for every other presence.  

The world is only here because He wants it.  It has no other reason for being here. 

There’s a promise He made.  He is present in His world, and the precision of the the sunrise.  This is His external presence.  Godliness that can be identified from a worldly view.  

“Truth Based” p106

“Essence is based on truth, not presence.  What is based on truth?  The First Being - the Creator. “

“Truth Based” p106

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Kislev 5778

P 106 (of the pamphlet) at 1/4 into the page “ruck”  [P 78 of the book]

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‘Essence’ is something with an inherent truth.  It is not measured by virtue of effect.  It is not a worldly phenomenon.  Essence is found in world because it is a Godly creation. 

The world does not have its own means of maintaining itself in existence.  Essence by contrast has a real significance and reason in being.  

Essence is based on truth, not presence.  What is based on truth?  The First Being - the Creator. 

“Sky View” p106

“The sky has no beginning and no end.  There is no way not to see it.  It is real but not understood. The sky - like mind is not definitive and not finite.“

“Sky View” p106

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Kislev 5778

P 106 (of the pamphlet) at 3rd line of the page - line starting “veyesh lomar”  [P 78 of the book]

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We are looking at mind vs emotions/middah.

Middah/emotion comes from the word ‘measure’ and alludes to an almost tangible presence. 

Tangibility means ‘something that you can encompass’. 

Mind/mochin is in a totally different realm.   The sky alludes to mind.  The earth by contrast corresponds to emotions.

The sky has no beginning and no end.  There is no way not to see it.  It is real but not understood.  The sky - like mind is not definitive and not finite.

The soul represents the Creator who is totally above the physical and talking in essential terms.  

There’s nothing to touch, but that is the reality.  

“Mind & Emotions” p106

“The mind/sechel says, ‘what’s the point?’  A point is tiny, but that is the whole thing!“

“Mind & Emotions” p106

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

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P 106 (of the pamphlet) at 3rd line of the page - line starting “veyesh lomar”  [P 78 of the book]

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For the emotions something that is appealing is good.  For the mind, there is discernment - not everything appealing is good, and what is good should be pursued. 

And then there is a level of mind that is above relating to the emotions.  A level that is closer to ‘the thing itself’ by contrast to ‘what it stands for’.

The level of mind that relates to the emotions is external. 

And what is the difference between mind and emotions?  

The mind/sechel says, ‘what’s the point?’  A point is tiny, but that is the whole thing!

The essence of a thing has a Source.  It does not exist on its own.  It is created. 

“A River Flows From It” p105

“The spring is always connected to its source.  It comes from a deep hidden source.“

“A River Flows From It” p105

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P 105 (of the pamphlet) lower quarter of the page - line starting “hasagah”  [P 78 of the book]

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Wisdom/chochmah brings the life force of the soul into  consciousness. 

There’s a river that flows from Eden.  Understanding/binah is the river that flows.  Wisdom and understanding are like a spring and a river.

The spring is always connected to its source.  It comes from a deep hidden source.  

The river from Eden originates as a spring.  

Understanding does not become an ‘entity unto itself’ - it too remains connected to its source.  

“Nothing Compares To You” p105

“Godliness is not understood against any kind of background.  It needs to be understood for what it is.  And this is beyond our capability to do!“

“Nothing Compares To You” p105

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P 105 (of the pamphlet) lower third of the page - line starting “hu”  [P 78 of the book]

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Godliness is beyond space - it is beyond needing a provision for what it is. 

Godliness is not understood against any kind of background.  It needs to be understood for what it is.  And this is beyond our capability to do!

Everything on earth is described against the background of the sky/shamayim.  This is what provides for the recognition of anything in the world. 

This is the case on the physical level.  And this is even more true on the intellectual and spiritual level - as the RAMBAM says, ‘the basis for all knowledge is to know that there is a First Being and all comes from Him’.

When we learn Torah we go to His understanding, we don’t understand the Torah in our terms.  

He wants the world to exist and He provides for it on a constant basis.  When I say I know, it points to something that He is showing me.  This is in contrast to ‘knowing’ something based on my experience.  

Every truth, fact or address is an actuality based on His hand making it so.

“Step Inside” p105

“Understanding is a soul quality.  It flows from the soul.  there is nothing more real in our conscious life than mind/sechel.“

“Step Inside” p105

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P 105 (of the pamphlet) below midpoint of the page - line starting “hu-husagah”  [P 78 of the book]

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Our understanding is not like His.  

Understanding is a soul quality.  It flows from the soul.  there is nothing more real in our conscious life than mind/sechel.

Sechel is the moment where soul truths are translated into our parameters of time and space.  

Chochmah/wisdom is allowing for entry into a place beyond time and space.  This is the difference between watching from the outside through a window, contrasted with actually entering the room.  

To recognize something as real you need to know it is a creation, and you relate to the Creator and thus you can relate continually.  

“Mind The Gap” p105

“No-one understands what life is, although it is constantly experienced.  It is the Godly presence in the world that brings life into the world. “

“Mind The Gap” p105

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Kislev 5778

P 105 (of the pamphlet) below midpoint of the page - line starting “hu-husagah”  [P 78 of the book]

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The Rebbe is describing the ‘curtain’.  The separation between different worlds.  

He uses ‘our understanding of Godliness’ as a metaphor for this.  He explains that our understanding of Godliness is based on His actions - what He has done in creation.  We give things a time and space orientation. 

Truth is that God’s work is not place dependent.   And if we try to rise above a ‘space’ orientation we will not really be successful.  This is because for us ’space’ is a fundamental presence.  

Our understanding is not like His, which is an understanding beyond the framework of ‘place’.

In the world of atzilus, place does not substantiate existence.  

“Angel Thoughts” p105

“No-one understands what life is, although it is constantly experienced.  It is the Godly presence in the world that brings life into the world. “

“Angel Thoughts” p105

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Kislev 5778

P 105 (of the pamphlet) at a third into the page - line starting “uvul”  [P 78 of the book]

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“It Is Real; The Heaviest Heart” p105

“No-one understands what life is, although it is constantly experienced.  It is the Godly presence in the world that brings life into the world. “

“It Is Real; The Heaviest Heart” p105

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Kislev 5778

P 105 (of the pamphlet) at 5 lines from the top of the page - line starting “b’torah ohr”  [P 78 of the book]

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Your mind/sechel is not based on the physical level.  The ability to understand is drawn from truth, not from our experience.  

No-one understands what life is, although it is constantly experienced.  It is the Godly presence in the world that brings life into the world. 

The physical world [the body] is raised to a different level by means of the life that is present.  Life keeps it fresh.  

Life is not displaced by the physical level.  There’s no clash.  Life imbues the physical with vitality.  

Life is the aspect of light.

“Different Worlds” p105

“And all your human faculties never cease to be soul elements.“

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P 105 (of the pamphlet) at 5 lines from the top of the page - line starting “b’torah ohr”  [P 78 of the book]

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 We are looking at ‘higher and lower’ in the realm of Godliness… regarding sphirot, and regarding worlds…

There’s no clear path between the worlds of atzilut and briah.  It is unchartered territory. 

Since we live in a world of ‘time and space’, it also affects our perception of Godliness.

Even though Godliness is not limited to time and space.

And the greater the intellect the more it is able to relate to the light/truth in contrast to the form.  

“The Real Thing” p105

“And all your human faculties never cease to be soul elements.“

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Kislev 5778

P 105 (of the pamphlet) at top of the page - line starting “ve’ha’inyan”  [P 78 of the book]

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A mashal/metaphor only takes you so far, but it is not the real thing.  It points to… it alludes to the real thing.  

The body only identifies things - objects, but the mind/sechel sees what’s going on…  it notes the design and the intent… the body is not privy to this level of truth.  

Knowing directly, in contrast to knowing via metaphor or logic, is a different experience.

And all your human faculties never cease to be soul elements. 

Knowing via a metaphor is like knowing from the outside.

“Not Like This” p105

“When you open your eyes and see the sky you should know that the sky and your ability to appreciate it are both a divine gift.“

“Not Like This” p105

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Kislev 5778

P 105 (of the pamphlet) at top of the page - line starting “ve’ha’inyan”  [P 78 of the book]

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Since there is a gap between different worlds, the wisdom/chochmah is not equivalent in each world…

Think of the difference between a functional arrangement [whether regarding furnishings or an organizational chart] and a reality based on a vision.

This reflects the difference levels of wisdom.  This reflects the difference between something gleaned from a metaphor/mashal versus directly from the concept itself…

“The King’s Stamp” p104

“When you open your eyes and see the sky you should know that the sky and your ability to appreciate it are both a divine gift.“

“The King’s Stamp” p104

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P 104 (of the pamphlet) at last paragraph of the page - line starting “ve’hinay”  [P 78 of the book]

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There was a double consolation.  Why?  Because there was a double punishment.  How could that be asks the the Rebbe.

To address this we began looking at the 10 sphirot.  And the Rebbe re-visited the principle that there can be higher and lower in the realm of sphirot. 

Man is on earth, but at all times oriented to the sky.  Man is not earth bound.  Man is different from every other creature.

So too concerning the sphirot.  We use the expression ‘higher and lower’.  But included in that is ‘difference beyond compare.’

Yes there are vessels and there is light.  And there is light in the vessels.  But a fool confuses the situation and sees just the vessel. 

“Divine Gift” p104

“When you open your eyes and see the sky you should know that the sky and your ability to appreciate it are both a divine gift.“

“Divine Gift” p104

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

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P 104 (of the pamphlet) at last paragraph of the page - line starting “ve’hinay”  [P 78 of the book]

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The world is a divine creation and didn’t  develop on its own - nothing in the world ‘developed on its own’.

Every human faculty has been imbued into him by his Creator.

When you open your eyes and see the sky you should know that the sky and your ability to appreciate it are both a divine gift. 

You walk on the earth, but you are not earth-bound.  Man stands up - he hardly touches it - he has a mission to transform the earth.   Man is by definition essentially different to the other creations. 

“Twofold Comfort” p104

“A human being is given jurisdiction over the world, but there can be a case when man or a soul does not have his place.  And this elicits mercy [rachmanut].“

“Twofold Comfort” p104

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P 104 (of the pamphlet) at top line of the page - line starting “nachamu”  [P 78 of the book]

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Man stands on the ground but he is not earth-bound.

As an infant he stands and falls, stands and falls, but his joy is standing…

Man is different from every other creature… 

“Soul Redemption” p102

“A human being is given jurisdiction over the world, but there can be a case when man or a soul does not have his place.  And this elicits mercy [rachmanut].“

“Soul Redemption” p102

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P 102 (of the pamphlet) at 6 lines from end of the page - line starting “u-kmo”  [P 76 of the book]

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The remotion of the soul from exile - from being in the domain of the animal soul - is by means of mercy - tzedakah. 

A human being is given jurisdiction over the world, but there can be a case when man or a soul does not have his place.  And this elicits mercy [rachmanut].  

The mercy comes because the man is ‘lacking the sense of what he is’.  

You see that the animal soul has subjugated the tzion [marker of truth] and it cannot extricate himself.

This is the biggest cause for mercy.  The Godly soul can be suffocating.  The animal soul presents the physical world as the reality.

The great mercy [rachamim rabim] goes past all the functional aspects and focusses on ‘what are we talking about’.  And this power of mercy/rachmanut is able to extricate the Godly soul.  

This great mercy is imposed on the recipient - he does not even know what he is lacking…

The mercy is not in response to ‘his feeling and call’ it is based on the truth of who he is.

“Lit Up” p102

“The soul is infinitely superior to the body.  The soul does not need the world for a place to be - it is Godly.  Yet the nefesh/soul is a divine emanation that has a Godly mission.  The mission is to be imbued into the body and transform it and the world.  “

“Lit Up” p102

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

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P 102 (of the pamphlet) at 6 lines from end of the page - line starting “u-kmo”  [P 76 of the book]

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Light cannot be grasped.  There’s nothing to touch.

Yet, light and torah imbue themselves into the world.

Sight: it is automatic and immediate.  It has significance to you, yet we don’t begin to understand what we see.  This is inner light [ohr pnimi].

It is wonderous that it works this way.  Light is always connected to its source, yet there is an element that becomes part-and-parcel with the vessel/keili!

This is because from inception the light seeks to become imbued in a vessel.

This is like the soul and the body….

The soul is infinitely superior to the body.  The soul does not need the world for a place to be - it is Godly.  Yet the nefesh/soul is a divine emanation that has a Godly mission.  The mission is to be imbued into the body and transform it and the world.  

The mission becomes imbued into the soul, even though it is refreshed from above, yet it becomes imbued into the body…

Mishpat [judgement/ohr pnimi] is called Torah - through it you can reach the knowing of the heart - and the marker [zion] of the soul.

Inner light [ohr pnimi] is an anomaly, that cannot be ‘naturally’ explained.  It attests to the Godly truth.  

A soul in the body is an on-going Godly creation - it does not get old.  This is tantamount to a divine command - there is no natural process.  

“Heart Rules” p102

“Wisdom reveals a truth beyond grasp.   And this is what keeps a man afloat.  There’s more than what is experienced on a daily basis.“

“Heart Rules” p102

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

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P 102 (of the pamphlet) at lower third of the page - line starting “she-ba”  [P 76 of the book]

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An internalized light come in a procedural way.  

Wisdom/chochmah is the most easily ignored and derided by worldly coarseness.  It is dismissed at a flight of imagination.  

In fact wisdom reveals a truth beyond grasp.   And this is what keeps a man afloat.  There’s more than what is experienced on a daily basis.  

Just look at the sky.  Beauty!  And the cynic says, ‘what are you looking at.  What do you gain?’  This is a simple example.

“Zionism” p102

“Man is unlike every other creation.  He represents the intent for which he was made.  He is super worldly.  The intent is concealed.  But the plan is that it become revealed and affect the world.  This aspect of the soul is called Zion.“

“Zionism” p102

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P 102 (of the pamphlet) at about middle of the page - line starting “ohr ein sof”  [P 76 of the book]

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There’s a Godly presence hidden deep in the soul.

This corresponds to the heart’s desire [re’usa delieba].

Man is unlike every other creation.  He represents the intent for which he was made.  He is super worldly.  The intent is concealed.  But the plan is that it become revealed and affect the world.  This aspect of the soul is called Zion.

Zion is a marker.  

And there is an innate desire in the heart that corresponds to this.  

And the soul is internalized in a body.  This is the phenomenon of judgement [mishpat].  The soul presents itself to the body with an essential presence.  This is what invested in the body.  Through the mishap this essence is revealed. 

This is called ‘inner light’ [ohr pnimi].  This means it comes in a graduated manner - in a manner that can be integrated.  

The heart has a simplicity that is deeper than the mind.  The mind whats to know ‘how it works’.  The heart does not want or need to know how it receives life.

Show the heart Godliness and she immediately relates to it.  How is Godliness presented to the heart?  With mishpat [judgement].  

The first principle of thought is ‘there is a reality’.  This is Zion… there is a Creator… there is a design…. and a designer and manager to this structure…

Zion is both, ‘the point’ and the testimony regarding this point.  

“Get Clean” p102

“The world does not solicit the existence of man, and does not understand him.“

“Get Clean” p102

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

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P 102 (of the pamphlet) at about middle of the page - line starting “bichday”  [P 76 of the book]

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There is an arousal of the heart that does not in any way represent the experience of life.  It is the heart’s movement towards the supreme truth.

This is the Tzion aspect as it is invested in the body.

This is reached by means of mishpat/judgement.  This is a gradual process, which takes place in the context of ohr pnimi [internal light (or internalizable light)].

We want to relate to the initial reality that is the basis for existence.  This reality can only be represented by symbol - by tzion.  This is a trip to the inception of existence.  Towards the intangible.