The wonder of light p: 40

AyinBase with R' Paltiel p:40 2/15/2011 Tuesday 11 AdarAleph 5771

Page 40 – 6 lines from the end of the page (line starts “avirim...”).

We're looking at the meaning of light. The physical phenomenon is the vessel for the inner nature. What is the perception of the sechel? If there is a First Being, then every element has a element of the Originator.

From a human perspective, one feels that things have to make sense, and when things are confusing one feels that we are strangers in the environment. We have to go further and see that the more we learn, the more we are participants and the more we “live up” and acknowledge being in His world.

The shemesh/sun is an essential illuminator – it's light is not an “add-on” feature. Darkness is not something the sun can relate to, thus whatever the sun “looks at” it translates it into light. This is light: it is representing the essence of the illuminator, outside of it. It comes and says, “there is no such thing as darkness”.

The chossid lives, like the neshamah touches the body and it comes to life. This is the element of ohr/light. “The light is actually the illuminator – it is the illumnator outside the illuminator.” If this is the case, it cannot dissipate and cannot stop any place.

When we see that the light does dissipate, it gives us a new understanding. We see that it is a reflection of the illuminator, but not it itself. It is a reflection of the way the illuminator affects the outside.

We don't see the end of the light of the sun. from a torah view the earth is the center and the sun is far – so if the sun reaches the earth, there is no place it does not reach. The dissipation of the light of the candle is more obvious than that of the light of the sun across distance.



This is also the case with the mentorship/hashpaa of sechel. It is only a reflection of the teacher's sechel and hence it has a limit. When the rav is mashpia sechel he doesn't just give what he knows, but he digs in further and provides an element of “why” he knows – it comes from a living source. He doesn't present an “off the shelf” product.

The vessel is not your eyes p: 40

vAyinBase with R' Paltiel p:40 2/14/2011 Monday 10 AdarAleph 5771

Page 40 – about a third from the end of the page (line starts “ohr...”).

The Rebbe explains that the ohr chozer is from the touching of the the essence. This is a direct reflection/deflection from the essence and a superior kind of ohr. Nevertheless this is only ha-arah and thus does not create a new entity. But if the student is able to receive it, it will have a profound effect.

This is like the light will “revive the righteous and deplete the wicked”. The same light has the opposite effects.

p 40 of AyinBase - Rebbe Rashab - lower part of the page

This can be seen in light from the sun. There is a level of light that mixes with shadow and darkness, there is a more essential level where the sun rules and the situation is called “day”. Darkness is not a concern. Higher than this is the light of the sun within the sun. The point is that we can see to receive the physical light, there is the element of having a keili – the vessel is not your eyes – it is a bitul, a sense of reality.

The student experienced a revelation of light that is not dependent on the light of sechel/mind. The Rambam says there is a primary knowledge in the human being that is not on the level of sechel/mind – it is a prerequisite for sechel – it is the acknowledgment that there is a First Being.

The student is now able to “relate to something that has no limit, he doesn't have to stand outside and know himself and through this know something else. The student now relates to infinity itself”.



The student is now enabled to relate to a reality “he doesn't have to wrap his hands around – it is a totally different experience, if you can call it an experience”.

Though this is a tremendous effect, it is by virtue of the ohr, not the etzem.

An etzem has not outer limits and does not end/disipate. This is like the sun's production of light, without the diminution of its power.

A negative touch p: 40

AyinBase with R' Paltiel p:40 2/13/2011 Sunday 9 AdarAleph 5771

Page 40 – below the middle of the page (line starts “be-etzem ha koach...”).

The Rebbe explains that the ohr chozer is from the touching of the the essence. And then this kind of light results. The etzem is touched/opposed and a new light comes into being. It is due to the reaction of the essence itself.

The negative is more power than a positive in eliciting the light from the essence. The light is created by the existence of the essence and is not a hamshacha – it has a very powerful essence quality.

The manner this light sourced is higher even than is the light from sechel.

There is a constant growth and “walk” in a person, this is like a baal tshuvah. There has to be a fundamental transformation that requires an ohr chozer type of effect. He wants “this” not because this is better than that. When you walk you put your fist foot forward, and you have a reason, but the second step is beyond reason, it is just, “this is where I want to be”.

Ohr chozer: we did not emphasis last review that the difference is not in the light itself, but in the manner in which it comes. Here we explained that the way that it comes is reavealing another element. Usually light comes from sechel. Here there light comes, not because it makes sense. Koach hamaskil deals with what makes sense. It translates the essence into it's level. Here the light is coming not from the sechel level, but from the essence itself. The student receives a light that originated in essence.

The student is not convinced of the new position. The truth is just revealed to him. He's exposed to something undeniable. It is tantamount to sechel truth on an essential level.

Anything that comes at the level of sechel is open for debate.

Anything essential is beyond debate. Sechel has a process and a way of getting to know something. Any thing found out is open to debate. Koach hahihuli ha atzmi, is beyond process. It is knowing without process. There is no process in the human being where he finds out he's a human being. A child can herd a whole herd of horses.

The effect of the ohr chozer is to change the student entirely. Every person knows that he is a human being, and this knowledge is not real knowledge. That the child knows that he can guide the horse is not from the koach ha sechel.

Essence means the Creator within the created items. The element of what “G-d wants in this creation”- this is what give real presence.

This is an element that, “preceded my existence, because this is what G-d wanted me to be”.

The student needs a vessel for this light. A vessel that will allow him to be nullified to it. Understanding is not the big enough vessel. The keli is of an essential quality.

Then the student can accept the light and as a result there is a great increase in revelation of light. “He opens up – he has a new view – he has a new capacity for revelation of light”.

This is to say the mentor-ship of the teacher affects a engraving and new formulation in the vessel of the student so that he will be like his teacher.

We've said that sight has the unique capacity to reveal the truth of the object, not just it's presence. This is revealed only to an human being – not to an animal. Why does the animal not see it? Because the human being has a different capacity for recognizing truth. While we have been saying that sechel is the faculty that recognizes this, where is the recognition of truth? The background of chochmah is that there is a truth. Where do I get that knowledge from? That knowledge is the essence of the human soul.

The human soul is unlimited. The human is a true presence. Unlimited. If the student has this element of bitul and he brings his whole self and wants to receive the teacher's influence. His whole self is demanding the truth. Then he becomes a vessel for the light. And the light is not sechel, but the reality itself. Then it has a profound affect on the student. It engraves and breaks open the student. He now thinks with his whole self – not with his sechel.

This is a chossid. He receives the Rebbe. The essence of the chossid is the Rebbe. This is true with us from the beginning of time. Not just from the time of the Baal Shem Tov.

100% Purity p: 40

AyinBase with R' Paltiel p:40 2/11/2011 Friday 7 AdarAleph 5771

Page 40 – below the middle of the page (line starts “gum ken...”).

Even when there is a flow of sechel from the source of sechel, that comes as a process of ohr chozer it is still ohr, not essence, though it's source is essence.

But nevertheless it is a superior light – superior even to koach hamaskil. This is because it originated in a manner of ohr chozer, which means that which reached and touched the essence of the faculty, not the periphery/presentation.

Essence is not something that is formulated. It is there because of the truth of existence. Thus any Jew, even one who during his life did not care for Judaism, can give his life rather than convert. It is a primary definition and inseparable from his metziut.



Who says there's such a thing as truth? Sechel is not essence, though it may recognize certain imperatives. When it is ohr chozer it doesn't go through a process of sechel at all, and thus a superior light is revealed. Sight connects a person with the object that is observed, yet one still has the ability to close one's eyes – hence it is not an absolute purity. The light from ohr chozer has 100% purity.

Making Sense p: 40

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

Page 40 – about 17th line from the top of the page (line starts “hamshacha...”).

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