AyinBase with R' Paltiel p:39 2/4/2011 Friday 30 Shvat 5771
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Page 39 – middle of the page (line starts “yi he ye be-ofen...”).
There is in conception, a different type of hashpaa. A drop from the mind. This seed seems finite, yet within it is an infinite power, in contrast to the hashpaa sichli.
AyinBase with R' Paltiel p:39 2/3/2011 ThursdayNight 29 Shvat 5771
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Page 39 – middle of the page (line starts “haba mize...”).
Darkness represents the essence, but inadvertently.
Light contains the intent of the essence. In darkness is contained the presence. Since light comes in a form, therefore, no matter how much comes through, there is a limit to it, and thus it cannot reveal the essence fully.
Ohr/light has a message. The intention comes through the light/ohr.
Physical existence is like darkness and is represents the koach ha atzmus. It doesn't bring the essence, in fact it denies it's source. The intent that is inherent in light, brings the essence down here – He is here with us, not elsewhere!
Evil comes from the error of taking oneself seriously. You power comes from essence. When the existence takes itself as the origin, rather than attesting to Him.
A human being is at essence a sichli and he behaves in accordance with higher mind. One who eats by putting his face into his plate is said to be eating like an animal. You don't say, “he's wrong”, why do we call him an animal? Because the idea that it is advantageous/neater to eat like a human being is the chitzoni/external element of the essence quality of being human.
A human being is compelled to do things right, not to do things advantageously. Human action emanates from a real truth. Sechel is a compelling element. If he doesn't act this way he feels dejected since he doesn't live up to his real self, not because he missed some advantage.
Even though we reached to a point that identified essential sechel, that has enormous insight and a connection to the truth itself, still it is not it – the sechel does not reach and become the essence.
“The ultimate of knowledge is to recognize that we don't know” and “one that knows that he does not know, is he that knows” - we sense we are not grasping the essence. And one who thinks that sechel is for the sake of practical advantage is “clueless”.
AyinBase with R' Paltiel p:39 2/3/2011 Thursday 29 Shvat 5771
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Page 39 – 9 lines from the top of the page (line starts “mitzad...”).
Though the world is created through daas and dibur – mind and speech, yet still the inner force is ratzon – will – the will of Him who makes it. And thus there is a depth to the world that is beyond intellectual grasp. This is more than saying, “humans cannot grasp His wisdom”.
The Ari Zal could see the pristine level of sechel. He merited expressions from that level that were expansive - “that would have needed 80 years to be described”. He saw the essence, the level that cannot be expressed, but from it come expressions that are very expansive - “something similar to bli gvul/infinity, but even that is in the realm of limit and is expressible.”
Surely the essence that he saw is truly limitlessness. All “essence” is rooted in the essence of G-dliness. Everything that a human being does, is in a way of sechel, but this sechel element is not due to the practical benefit of it. It is an essential truth in a person. How can there be an essential factor in a limited being. This is because, “this little presence is rooted in Elokus, He wants it and thus it has an essential truth to it. “
There is infinity in man. Procreation is not about survival.
There is a level higher than light and dark. Darkness has effect only to someone who does not know the etzem/essence of the inyan/topic. To one who has essence there is no darkness. And light may even be a distraction!
The physical form that denies an origin and says it doesn't represent anything is from a faculty of creation that is beyond ohr. This is fully expressed in darkness. “here is something that has 'no business of being'”.
In a certain way the deeds of evil also represent His infinity. Yet He chose the light. So now the darkness is rooted in the light. We can relate to the sun emenating light automatically – it does not control the flow of light. So this is like light from darkness, “it is just there”.
Top of page 39 AyinBase of the Rebbe Rashab - right click to enlarge
The soul of man is also ohr/light that it gives to the body – and it also gives light automatically – but that is real light, not from darkness – it wants to give – that's real ohr.
This is the advantage of the light out of darkness.
AyinBase with R' Paltiel p:39 2/2/2011 Wednesday 28 Shvat 5771
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Page 39 – 7 lines from the top of the page (line starts “hainyan...”).
We are looking at how any sechel, even one that comes from ohr yashar (sechel based on sechel) even there, there is pnimius and chitzonius (interior and external aspects).
In the pnimius is felt the whole principle and limitlessness of the topic.
Sechel is like a building. One level supports the next. Each level though well understood in its own regard, is supported by it's base. Sechel is contextual.
The bli gvul of the inyan is the limitless, self supporting aspect of the topic. We feel/sense the G-dly reality.
The deeper and more sichli a person is, the more calm he is. There are people, “great heads” who can sit for 24 hours on one topic. This is not just sechel, it is a sense of a deeper reality. If you know “the needle's certainly in the hay-stack” then you can find it – a new level of reality and confidence is exposed.
The Rebbe asks subtle questions in his sichas. He is basing all this on the principle that everything in Torah must be perfect – only one who has this principle can proceed on this path.
AyinBase with R' Paltiel p:38 2/1/2011 Tuesday 27 Shvat 5771
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Page 38 – 3 lines from the end of the page (line starts “beyoter...”).
The sechel that is drawn directly from the essence of the faculty of sechel, comes into form and revelation, due to ohr chozer (reflected light). But why is there an ohr chozer? Usually sechel is direct. Ohr sechel is aroused when something is presented that cannot be addressed in sechel and it hits the very essence itself. So in the sechel that is presented is a power beyond sechel, containing an unlimited power. The primary truth has no counter-point.
Even so this emanation is behagbalah/limited, due to the sechel element that exists in that revelation. The unlimited element is felt due to the nature of the topic itself, not the sechel that presents it.
In every sechel there is the sichli (the logic and the means of presentation) and then there is the idea itself, which has a more unlimited nature.
The external element of sechel is focused on a practical result, but there is an essential element in this. But the deeper element is that a person feels the human element in a situation that is properly organized and proportioned.
In our times the external has taken preeminence over the internal. It has even been argued that there is no internal world, no human imperative. Principles of proper human behavior are thought of as just conventions, while they are based on deep human factors. The truth is that a human being has profound human qualities.
In the topic itself is enormous truth and reality that cannot be grasped. One may say “the sky is blue”, but this is just a means of describing it, but the impression it gives one is impossible to state.
