Joining opposites

AyinBase with R' Paltiel 4/9/10 Friday 25 Nissan 5770

Page 16 – close to the middle of the page. Line starts, “kuli amnum”

See sidebar on the right hand side for copy of the text. 

There is an incorporation of ratzu and shuv in each other, 'tho they are opposites, and seemingly self-contained and don't cause the opposite reaction, except they occur in such a way that they allow for the other phase to follow.

This doesn't explain how they are incorporated. They seem to be opposed to each other, but there is something extraneous that sets a limit.

By ratzu he rises in cleaving to G-dliness, and this need not lead to the second level of realizing the real cleaving will be through doing Torah and Mitzvoth. And 'tho it is an element of katnus / smallness that he stays exclusively on a path of ratzu it doesn't seem to lead to shuv.

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Not by design – a real human being

AyinBase with R' Paltiel 4/8/10 ThursdayNight 24 Nissan 5770

Page 16 – close to the middle of the page. Line starts, “vegum mize she hu eved”

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We're looking at the question asked this morning. The question was after shuv there is a ratzu due to the oneg of doing avodat hashem and he is drawn into into it and this pulls him towards a ratzu. So he's in a state of shuv – and only doing His will and yet he goes back to shuv.

You may think he should not allow himself oneg and simcha and a return to shuv. The oneg draws him to understand more, know more and draw closer – this is shuv. Why is this? Maybe he should have focused on just doing His will.

This question leads us to principle of chassidus. The serving of hashem is not an artificial stance on the part of the human being. You can't make a chassid by design. It connects to the inner workings of the soul.

He comes close to elokus, and the closer he comes the more awed he is. This is superhuman, and how do I dare to approach it. This is not based on saying “I'll stick with the worldly level”, rather “it is a chutzpah for me to step into that arena.” “the villager doesn't dare ask for the princess's hand in marriage”.

He appreciates the elokus aspect, is drawn in and wants more. It takes a while till he realizes the awesomeness of his pursuit. When one is affected by the oneg and glory he doesn't, at first realize the awesomeness of it.

It is not based on a decision, it is all a reality experience.

This is not a natural organic process either – it involves neshama intellect.

When one contemplates infinity, we ask how can there be something that is unlimited? Then we realize it is not a thing, it is ein – nothing – elokus – not a created entity, but the Essence and he realizes he dare not go further, since he is not in his element. And he knows that this infinity is the source of Torah and Mitzvoth.

How can I be in the world and be connected to this truth that is beyond world – the answer is that you can be in the world and connected by Torah and Mitzvoth.

Life itself – chayut is ratzu and shuv – it provides for the body, but it is life/chayut, which is not body at all.

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The outpost and the headquarters

AyinBase with R' Paltiel 4/8/10 Thursday 24 Nissan 5770

Page 16 – about a third from the top of the page. Line starts, “gum ha simcha”

See sidebar on the right hand side for copy of the text.

General discussion is about ratzu and shuv. Why does this cycle continue? If it is at an ultimate level, and the ratzu is to etzem, then from where is the element of shuv / return?

This is from kavanah – the intent. So as he reaches to the essence he realizes that to approach with his own kochot he would not dare, so the only way to do it is to recognize the intent the essence has in the creation – that there should be torah and mitzvoth down below and hence he goes there. Thus there is a shuv resulting from the ratzu.

There is personal oneg that there is simcha above and he participates and this is personal involvement.

He has joy in that he is a servant of the King of kings and can do His will and this elicits a great joy.



This simcha must be present in the work of serving the King. Though he may be totally nullified and in state of total lowliness, still nevertheless there must be the delight that percolates down from His pleasure in having His will fulfilled.

This pleasure is the essence of the created being. The essence of everything is oneg / pleasure.

The pleasure Above is sensed below, even though he is in a state of shiflus and bitul.

Within the shuv, there is the joy and delight of the nefesh (a reflection of the delight above), therefore he is already exposed to the inyan of elokus on a personal/experiential level and thus he his aroused again to a ratzu.

Why doesn't he put aside the personal and continue to serve Him down below?

The brief answer, is that the origin of the shuv is not that he is seeking to put himself aside. The core of the shuv is that he recognizes the presences of elokus and dare not approach and thus goes back to fulfill the intent down below. He puts himself aside to fulfill the intent of above, without seeking personal interest.

Since during shuv he's already involved in torah and mitzvoth, without self recognition and the joy he has is that of above, thus it doesn't interfere with his personal shiflus and he has no need to put aside this pleasure.

He's connected to the oneg above and experiences elokus and so he “turns away” from the shuv focus, and goes for ratzu.

The servant and the master's joy

AyinBase with R' Paltiel 4/4/10 Sunday 20 Nissan 5770

Page 16 – about 10 lines from the top of the page. Line starts, “mah she ha-adon”

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Video to follow.

Long Distance

AyinBase with R' Paltiel 4/2/10 Friday 18 Nissan 5770

Page 15 – towards the very end of the page. Last line. See sidebar on the right hand side for copy of the text.

For video click here.