The Ageless Sun p: 40

AyinBase with R' Paltiel p:40 2/10/2011 Thursday 6 AdarAleph 5771

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Page 40 – about 14th line from the top of the page (line starts “lesechel...”).

The essence is not downloaded by hashpaa sichli. Essence is what it is and does not relate to “the outside”.

We discussed this yesterday. Sechel is an application of what is happening at the deepest levels, but it is not essence. It is an identification of what is happening in the soul itself. The sechel chitzoni identifies what is proper at a human level. If you discard the human level you can be left with well-mannered monsters.

Sechel, though originating from essence, it is not the essence. It is that which is applied to the practical reality.

Definition of download of essence is the movement of essence from place to place – for this to occur an element of essence must move, not just a haarah.



Atzmus/essence remains what it it. If it affects something else then it is a haarah.

Essence in a worldly context also is in space, like the sun. Conceptually essence is beyond space, but when we talk in a worldly context we can see the essence move from place to place...

How does birth occur. The essence is transferred.

Soul beyond mind p: 40

AyinBase with R' Paltiel p:40 2/9/2011 Wednesday 5 AdarAleph 5771

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Page 40 – about 10th line from the top of the page (line starts “she haray hu...”).

We are looking at the two forms of hashpaa/mentorship and the principle difference between them.

Hashpaa sichli is chitzoni/external – to do with how the topic shows itself, and the essence and fact of the faculty is not present in the hashpaa.

We are going to look at why in hashpaas ha sechel there is no creation of mehus hasechel, in contrast to leida, where mehus ha sechel is created.

AyinBase of Rebbe Rashab, page 40 from the top (right click to enlarge)

The rav expresses what can be presented, not the very essence of his own understanding. The experience the rav has is not given over in the hashpaa. The whole root is from the koach hamaskil that is in the soul, which is the flow from the soul to be a source for sechel. Sechel searches for the real meaning of things and the soul is the reason for this. In our world things are circumstantial and are not essential entities. Looking at things superficially, objects in the world are not rooted in the world, but are a result of seeking comfort etc.

Nefesh/soul is really an essence. It is here synonymous with will. Here will is not circumstantial. It is to be understood as being higher than sechel. What is higher than sechel? Something for which we cannot identify a beginning. The sechel is really an emanation from that nefesh/will. The reason we understand is because “we want to understand”. There is a reality in sechel, since there is a reality in nefesh.

Pocession means that what we have is based on a G-dly gift. This is the basis of civil life. And there is developed an external level that deals with things and property on the practical level. This is an external level of sechel that addresses things at the worldly/practical level.



We understand sechel, but the reason it has such profound significance is not due to the logic, but due to the sense that there is a truth element and sechel leads you along these lines. To say, “I will not steal, since I don't want my neighbor to steal from me” is lacking a sense of the truth. The truth of how we are supposed to live with others, and each are allotted a portion by Him.

The child and the man p: 40

AyinBase with R' Paltiel p:39 2/7/2011 Monday 3 ShvatAleph 5771

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Page 40 – 8th line from the top of the page (line starts “ma she ein ken...”).

The student becomes a bar sechel on his own. He has the faculty of sechel inherently. This is developed and he starts to function under the understanding and guidance of sechel. This actuallly begins at a very young age.

A foal walks by instinct. The child learns a first step by processing it through his sechel. A human being has to know what he's doing. Don't take chips according to a fist-full, take the amount you need using your fingers. This brings out the inherent sechel.

We said that in hashpaa hasechel / mindful mentorship there can be great progress, but only if the student is receptive. The rav cannot create sechel in the talmid.

In the other mode of hashpaa, when he gives birth, there is created a sechel from inception.

In hashpaa of sechel, the influence comes not from the sechel itself, but from the obversation of the sechel which the teacher then presents to the student. This means it has an element of externality. The sechel itself does not define, nor observe itself. The rav sees and understands and he re formats this to present it to the talmid.

Ohr ha sechel is from the koach ha maskil. This is like the way a person has to learn to eat with sechel. The reason that it is an imperative, and satisfying is because it is rooted in what a person is. The koach hamaskil demands that before approaching anything one needs to consider it and do it in a human way. One perceives that there is a right and wrong way to do things.



Sechel is not instinctive – it has to go through a process and being shown the right way is helpful. One may grow up in the “wilds” but his own sensitivities may lead to a human way of doing things.

Sechel cannot relate to the final fact / physical fact – it relates to the inception. Sechel relates to a sechel environment – that things have a meaningful presence.

The Water Itself p: 40

AyinBase with R' Paltiel p:39 2/7/2011 Monday 3 ShvatAleph 5771

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Page 40 – 3rd line from the top of the page (line starts “haketter...”).

We have seen how hashpaa ruchni is limited and hashpaa gashmi is unlimited.

There is another difference. In hashpaa of sechel is does not bring about mehus sechel in the recipient. Like in the case of the mentorship of the teacher and student, if the student has his own sechel then he can accept and absorb the input of his teacher and this will lead to a great increase of the light of sechel. To the extent that he can realize and find a devar sechel on his own, in the manner that his teacher works...

If he's a bar sechel on his own, why does he need the input of his rav/teacher? And if the effect is dependent on the fact that the student understands, so where is the increase in light of the sechel? Why not say, “the more one learns, the more there is ohr sechel? What's the rav's role?”

Haspaa means, effectuating, giving... but the student has to understand on his own. There are the senses of sight and touch. In order to understand one has to be able to relate to what he is learning. He needs some prior connection to the material. If one learns on his own, then everything is essentially based on that which he knows – he understands only by means of what he can relate to.

The hashpaa of the rav is different. Imagine taking water in a cup. This is like learning on your own. He doesn't take the truth of the matter he uses the vessels that he is accustomed to using. But when you bring the cup to your lips, you experience the water itself. In order to do that you need something else to feed him. Hashpaa is like this, he puts his own vessels aside and he allows the rav to teach him. Now the student takes the sechel as the rav gives it, rather than use his own vessels...



then the student is able to take in a sechel for which he has no vessels. It is unlimited in terms of the context, since he applies his havanah/understanding 'bit by bit', allowing for a great increase of light, which he would otherwise not have attained since he lacks the overall vessels for him. The student still has to understand what he is being fed and digest it.

The principle and the specifics p: 39

AyinBase with R' Paltiel p:39 2/6/2011 Sunday 2 Shvat 5771

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Page 39 – 3rd line from the end of the page (line starts “dlholid...”).

We have been looking at the second type of hashpaa. Hashpaa gashmius – physical mentorship – the example for this is conception and it has been seen to have an infinite element to it.

A distinction was made in how this process is found in the Jewish nation, in contrast to procreation among animals.

The human is a fundamentally different being. The animals are part and parcel of the world.

Infinity cannot be accumulated by the sum of many finite entities. Infinity is an essential truth. A person has this aspect.

Death is an unnatural phenomenon in a human being, since the sense of life is eternal.

The seed/seminal drop has the element of infinity that could have not been contained in a spiritual entity.



The letter Hay was added to Avraham's name and he fathered children. The letter that was added corresponds to binah. Usually we think of chochmah as superior to binah. Chochmah is a point of truth – a Yud – a clear sharp view, yet binah has an advantage. Both chochmah and binah are rooted in atik. If atik is above chochmah you may have thought that it is an even more tiny point, yet it is called breadth – full glory.

That chochmah comes in the form of a point and binah is an expansion, means that the point get lost in the expansiveness of binah. When one is involved in binah he must constantly refer back to the chochmah otherwise he will go off on a tangent.

All of this is true when dealing with the level of revealed powers that lack the aspect of essence. Sight and hearing are like chochmah and binah.

Learning long distance at 888 Montgomery

Etzem/essence is the truth itself, and doesn't have to guard itself, lest it loses the sense of truth. It comes with rechavah/expansiveness. It is inherently expansive and wide. In atik/kesser/crown there are two levels – ratzon/will and oneg/pleasure. Ratzon is in tzimzum and oneg is completely open. Oneg cannot be under a state of restraint.

The revelation of atik/kesser is in binah. How? We just said binah is the evolution of chochmah and has to be guarded.

Take a halacha. It has a klal/general and pratim/specifics in its expression. In the klal the G-dly element is more readily seen. The pratim seem to lose the principle, but there is a much greater truth in the pratim. Each one is a statement coming from atik. There is an essential truth in each prat.

Binah is the realization of the principle. The revelation of the essence is here. The klal is a concept and lacks actualization. On Pesach one actually eats the matzah. This is the actualization. It is not enough to know about matzah, one has to eat it.

Pnimius ha kesser (interior of the crown) is closer to binah than chochmah. “the glory of the king is represented by a multitude of people”.

Common sense / derech eretz is not physically compelling. True sechel that says there is a common sense way of doing things. This is a blessing from Above that humans behave according to sechel. One without this minimal amount of sechel cannot relate to something that does not exist in a physical world. For a child to learn gemara he has to learn how to eat. He has to see there is a right and a wrong way of doing things.