The truth of marriage

AyinBase with R' Paltiel 1/6/2011 Thursday 1 Shvat 5771

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Page 41 – below the middle of the page (line starts “kmo she-hem behamshacha...”)

Birth/conception comes from the essence/koach itself. It is not really a koach on a functioning level, rather it is present due to the perfection of the soul. Every koach that participates in the hamshacha/download, even the conscious faculties are based on the essence of the koach, rather than its effect.

If one has meaningful intention, it has to represent something essential, not something of a superficial quality.

The matter of modesty during the intimate moment, provides protection and prevents distraction. The real thing is only that which is rooted in an essential sense.

“My essence expands beyond me” - “a man and a woman become one” - this is how it is possible for an essence to be transferred. Because they are one this is how it is possible to transfer and essence. The man and the woman together are called Adam. A person alone is not part of the general community – he's not a citizen till he gets married.



On the one hand the child comes from the father, on the other hand the child becomes a full presence by becoming muvdal/separate from his father. This is a shinui ha mehus – the son originates his own ideas, originating in his own soul, not to say he doesn't learn from his father and others etc.

On the one hand all are part of the human species, yet no two are identical. The human soul has such depth that its expression can never be exhausted.

Birth and creation

AyinBase with R' Paltiel 1/5/2011 Wednesday 29 Tevet 5771

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Page 41 – at the middle of the page (line starts “beze...”)

Koach ha maskil is that which demands an understanding. Every sechel should connect back to an element of truth. One looks for the concept behind this structure.

One gets to the edge of sechel, and there one senses the truth. Science talks in a relative
sense, but torah in an ultimate sense.

Spiritual mentorship does not create a new entity. But physical hashpaa of the tipah does create a new entity. The student has a new paradigm, but a new presence is not created. A blueprint of a house is not the house.

The hashpaa of the tipah is from the essence itself, and not from a reflection of the essence. From the essence, means that the meaning cannot be defined - it is not based on the experiential level.

The intent and thoughts at the time of hamshacha also have an affect, but it is from the essence.

I want to see the truth

AyinBase with R' Paltiel 1/4/2011 Tuesday 28 Tevet 5771

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Page 41 – at the middle of the page (line starts “levad...”)

Koach hamaskil is what empowers our understanding and demands that we understand. It defines the human approach. It is the essence of the sechel, prior to becoming conscious and being given specifity.

The mentor gives from this level. This enables the student to understand on his own.

This demand to understand is not, “wait a minute, I want to have this in my terms”. In fact it is the opposite. The character of sechel is bitul. Hence the demand to understand is “I don't want this in my terms, I want to see the truth in this... I want to see the truth and G-dly element in this topic... Everything is coming from Him, from the truth of His presence”. This is the drive of the koach hamaskil. Nefesh cannot relate, but to the truth.

“The world hangs on nothing” - the world hangs in space and is supported by Hashem.

The world in space is a created reality. It is not a natural reality. One may have a line of questions based on the idea that nature is the reality. But nature is not the reality. Nature has a beginning. All the natural phenomenon we observe are based on a G-dly power, but within a context we can understand them in their limited context.

A constant mentor – back to basics

AyinBase with R' Paltiel 1/3/2011 Monday 27 Tevet 5771

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Page 41 – a few lines above the middle of the page (line starts “hakoach mamash...”)

With birth/conception, the son lands up with his own power of intellect. The son has an independent power of intellect.

Here is the root of the difference between the mentorship of sechel/ruchni/spiritual and that of tipah/seed/physicality.

The spiritual mentorship is draw principally from the hispashtus of the nefesh. Sechel is an actual perception that represents the nefesh. It is the revelation of the nefesh . It is from the faculty of intellect, which is an expression/revelation. The rav delivers/teaches that which he already recognizes in his sechel. He teaches, not only that which he has already processed, but also from a deeper level.

There are 2 levels the student receives. The teacher presents that which he has already processed, but he also gives him from the koach hamaskil - “a way of seeing”. This is the core element of mentorship/hashpaat of sechel/intellect. He “has an effect” on the student. When the rav intends to teach the student it is not enough to just present what he, himself understands. This is not hashpaa/mentorship.



To do this, to really mentor a student he has to stand in the student's shoes, and feel what it is like to not understand this matter and not to relate to this matter. And now he relates to the student at this deeper level. The teacher has to revisit, “what makes me understand this?” and then he has what he can relate to the student. He brings the student along in the process.

If the teacher doesn't relate on this level, then the student just has a piece of learning that he stores away in his own memory. But if the teacher really relates and mentors the student, then if affects the way the student sees and thinks...!

The student can then become a bar sechel. When facing a question/problem he will use his sechel to identify it and relate to it correctly.

Now the student does not want to be pulled by personal preference, but by the truth of the matter.

The Creator becomes the created

AyinBase with R' Paltiel 1/2/2011 Sunday 26 Tevet 5771

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Page 41 – 9 lines from the top of the page (line starts “hu...”)

The ability to birth a new individual is due to the giving of the essence.

The fact that the essence can be given/”downloaded” is making a statement about itself – that it is not finite – it extends beyond itself.

The truth of something is not just what it is, but what makes it be. Metzius is the external presence – this is external, not a true presence. Each thing has it's own source of existence – the, “what makes it be”, as opposed to the “how it contrasts with everything else”.

In birth/conception the essence is involved.

etzem/essence is not true itself, but because of “universal truth”. The faculty of conception is because the human being represents his Creator.

The Creator encompasses the entire world – everything that He made, is encompassed by His quality. The G-dly presence constantly rejuvenates the sun. in the human being by contrast there is literally a G-dly presence. The nefesh does not dissipate when being separated from the body. The body does not limit the power of the nefesh that is housed there. Rambam says we know the Creator directly not via the world. If not for this knowledge all chochmah would be canceled out.

There is an infinite G-dly presence contained in the nefesh. This is because the nefesh is inherently butul. It has a constant desire to be included in G-dliness.

The nefesh never dissipates and is not dependent on the body – this is were the faculty of birth/conception is rooted.



Animals, too, procreate, but this procreation is due to G-d's surrounding infinity. Man is unique in the world. He is so unique that G-d was “concerned” that the animals would think he was G-d. The way the offspring resemble the parents is that they represent the parents – this is due to the nefesh of the parents. This means we are like our fathers Abraham, Isaac and Jacob.

When a man walks he is not imitating anything. Everything is coming from 'him himself'.
Movement in a car, by contrast is a specific function. Movement in a human being is based on the esence.

It is true to say that G-d enlivens and that the nefesh enlivens. The soul is a G-dly spark.

The Creator becomes the created. How possible? This is possible because the nefesh is butul/null to the Creator . “It is true to say that this child, is this father's son; and its true to say that this child is a G-dly miracle”.

Animals lack an inkling of G-dly unity or infinity.

Abraham our father, grew up in a culture of idol worship. They had a pantheon of gods that were vying for each other - “day destroys the night – night destroys the day”, but Abraham would not accept that.

He said to himself, “this is a co-ordinated palace, but where is the unity?” He realized the co-ordination is worked by One who is outside the limited context of world. This gave him a new and different view of the world.

Now Abraham went a step beyond just teaching the people about the unity. He said, “the Master is not the servant of the world. The world is here to serve Him. To reveal the G-dly greatness. Our role is to serve Him.” this is Abraham's innovation – this last point.

One should live according to the unity of G-d's world – this is sechel enushi – this is the 7 mitzvoth of the Bnei Noach.  

A Jew is involved in going beyond respecting the world, to serving G-d.

Respecting the creation is respecting the world you live in. respecting the Creator is respecting and knowing your purpose in being here. The 613 mitzvoth is not for the sake of the world, it is about His presence here.