Real Experience! p: 41

AyinBase with R' Paltiel p:41 2/24/2011 ThursdayNight 20 AdarAleph 5771

Page 41 – 4 lines from end of the page (line starts “umah shebah...”).

The essence comes into physicality. That which is supreme, extends to the lowest levels and into the coarse garments.

This is a principle: essence is found specifically in physicality. There are many illustrations of this. As said above, the more refined and elevated something is, the more physical and coarse it is in this world.

This is like a lion and the ox. It is known that the face was on the right side of the G-dly chariot, which is a higher level than the face of the ox which is on the left side. But down here the ox is kosher and can be brought on an alter, but the lion is an impure animal that is fierce/destructive in it's manner.

Since the lion is higher above, it is impossible that even by many steps downwards that it would be resolved as a pure animal. It's download is by means of a fall and a beakdown – it breaks away from it's source and hence it arrives here below.

So too with the faculties of the soul. Sight and hearing: sight is of a higher level than hearing. “shmiah is not comparable to re-iyah” - what you see has a much more profound effect on one. Shmiah can relate to the sound which is a more physical presence, and sight relates to physicality. Further more, the experience of sight is due to the black pupil and not the white, which is more representative of human life.

Also the angels asked for Torah, but it was given to humans! This is because the true principles of torah cannot be expressed on a spiritual level, but rather on the level of physical mitzvoth/halacha!

When they made the request, Moshe Rabenu rebutted them by saying, “do they have a yetzer hara?!” The true ohr/light of torah can only come by virtue of birur/purification of the yetzer harah.

Birur of the yetzer hara, means one is no longer limited by his own personal experience and involvement. He goes beyond saying, “reality is true since I experience it”. This is the limit of physicality.

When one can step out of this limit, as the Rambam says, “the first principle of mind is that there is a first Being that makes everything” and one feels I am a creation of His and my significance of my existence is that I am aware of this first Being. This is real intelligence, this is real sensitivity. One breaks out of one's dark awareness of self, to an awareness of Him, a true existence and not a relative existence.



This is light out of darkness. This is the birur. One starts with one's own experience, where the first Being is not a necessity. “One prefers one measure of his own to 9 measures of his fellow” - why? The 9 of his fellow he came to know after the fact, the one portion of he knows, he saw it coming into being out of nothing. This is the supremacy of 'light out of darkness' - we first have to nullify the coarseness of the physical, and break away from the personal experience. And say, 'no, there is a Real Experience!'

We went as far as to say, there is light in the darkness.

How does one know the reality of something without coming into contact with it? The contact element and the knowledge it provides has to do with it's effect. Knowledge without contact is proof that it really exists, without my experience of it. This yisron, is such a fine point that there is no way to identify it except by fighting with the yetzer hara.

One tells the yetzer hara, that 'you need to put aside what you know now, then you will come to see something based on the truth...' There is something special about physicality – it is something one cannot denie. It is so real that it is inescapable. In total contrast to this is another opposite presence – the First Being – the real truth is also undeniable. One comes to the real truth through the physicality – through the birur of the physical.

It is being shown to me p: 41

AyinBase with R' Paltiel p:41 2/24/2011 Thursday 20 AdarAleph 5771

Page 41 – last quarter of the page (line starts “shehaetzem gufah...”).

The new entity is created in the form of being separate from the etzem. Like a part of the essence separating from it, or a spark leaping off a flame.

In a cult they are attempting to have a superimposed affect on their members and their thoughts are no longer sourced in their souls. Their whole reality changes. This is not hashpaa/mentorship. In a cult the student becomes totally enslaved/attached. In real mentorship the only way it works is if the student is a separate entity. He has to find it in his own soul and ask questions.

A child is reflective of the parents, but a healthy child has to become as independent as the parents. The child doesn't break away, it is part of his original mentorship to be separate.

Rabbi was talking with a mother about raising her children. He said, don't say, “mommy will be happy if....” since then the child's attachment is to you and not to the real thing.

p 41, last quarter,  ayinbase, rebbe rashab (right click to  enlarge)

Talking about etzem/essence: it is a super worldly element. There is nothing in the world that is essential. In the world all is temporary. If the father has essence and bestows it to the child, why is he not here forever? Since he's a soul in a body and the body is not essential and the essence of the soul is not dressed in the body. Essence is a G-dly inyan. Essence is something that exists 'of itself', without a source. This is G-dliness. Because the world is a G-dly creation directly, and not an evolutionary product based on reaction and survival, therefore it has a G-dly element which doesn't dissapate. This is why during a human life he is an essence (the union of soul and body is a G-dly miracle).



Sight has two aspects, 1. I see it and 2. it is shown to me. 'It is being shown to me' is of a far higher level. There is something real. There is reality beyond what I see. This is true of a person's existence in the world. One makes a vessel, but He wills it that there is a connection between body and soul – that is the reality of the human being. This is not graspable by the sechel/mind.

Life is infinitely valuable/venerable. An additional moment of life is priceless. It is a miracle, it is not worldly phenomenon/currency.

Only in a physical entity can there be a transfer of essence.

You alone! p: 41

AyinBase with R' Paltiel p:41 2/23/2011 Wednesday 19 AdarAleph 5771

Page 41 – below the middle of the page (line starts “ha-atzmi-im...”).

The essential drop is a derivative of essence and contains an infinite aspect. Further, every faculty that is involved with producing this drop is also by virtue of the essence.

Since the essence itself is brought along in this hashpaa, the result is a whole new presence, not just an effect.

The essence itself is transmitted, though we already explained that an essence does not become a source to something. A makor/source is involved with gilui/revelation and hispashtus/expansion.

There is a Freudian idea that the will to procreate is the primary human impulse. This is saying that everything that a person does needs a reason. Nothing is self-sufficient. We say 'yes, indeed there is an essential element in this, but it is the G-dly presence, and without recognizing the G-dliness it becomes meaningless and destructive.'

“Dir alein – You alone!” would the alte rebbe say in his davening/prayers. “G-d I just want You – not Your manifestations and revelations”.



We contrasted the download of essence vs that of light. A download of anything is based on the content, but essence has no element that describes what it is, nor justification, nor process. Essence is not a “hamshacha from...” but a “hamshacha of...”

There are rules of physics that are deemed to be part of this physical world. Like inertia. But the reason they are present is because a G-dly infinity has been implanted in the world.

The klipa claims that what it has, which was given by Him, belongs to it. This is why it dissipates.

Keep it clean p: 41

AyinBase with R' Paltiel p:41 2/22/2011 Tuesday 18 AdarAleph 5771

Page 41 – below the middle of the page (line starts “ikar...”).

We are looking at the fact that the tipa/seminal drop is sourced specifically in the essence. To understand this better we need to reexamine the way there is mentorship of sechel and light. How does an essence have light? The essence recognizes in itself, the universality of what it stands for. The hashpaa of sechel comes from this element. We attempt to transmit sechel based on this principle of universality. Koach ha maskil is from the nefesh – it is the cognizance of a universal truth in sechel.

Layda/birth, by contrast is different. Is not from revelation of ohr/light. It is specifically from the essence. About the drop it is said, “this is mine”, not this is a universal truth. The child resembles the parent, because it is personal, not universal. It is a matter of eternity not universality.

p 41, AyinBase, Rebbe Rashab, lower section of the page (right click to enlarge)

The intent of ratzon is to arouse the sechel. 'I want to live'. Now what it is to have a human life is first identified by the sechel. To live like a human being, one's sechel needs to be employed. The sechel says one should keep things clean, and wear clothes. The ratzon says, 'live'.



The truth is that space is a G-dly infinite presence that allows for everything. The space itself is greater than anything that occupies it. Ratzon is like the demarcation of space, which is like the nefesh/soul. The nefesh itself does not need to be focused – it is a truth unto itself. Yet it has the desire to influence and hence the ratzon takes on a focus.

Miracle of Birth p: 41

AyinBase with R' Paltiel p:41 2/21/2011 Monday 17 AdarAleph 5771

Page 41 – about 13th line from the top of the page (line starts “be-etzem hanefesh...”).

Though holada/birth also goes through a process, it is essentially an essence function. This faculty becomes revealed in full, not just it's effect. This is also identifiable in the faculty of sechel as it is reflected in the offspring. The essence of the faculty results and not a ha-arah of it alone.

Sechel is not an external process – it is a soul perception, but it is only the ohr/light of the soul that is revealed.

Thus the root of the faculty of sechel is the koach hamaskil, saying that it is formatted for the sake of a purpose and function. Even so when sechel downloads from the koach ha-atzmi, the essence does not come down with it – only a reflection in the form of light and revelation.

In contrast the seminal drop carries the essence itself.

Now the topic clarified was: kochot atzmi-im (essential faculties). We see that though sechel has a logical structure, it still has nefesh/soul quality.

If somethng is al pi sechel one relates to it dynamically – one relates to it comfortably/automatically. One feels, “yes, that is the right way to do it”. Going back to the deeper elements in the person – the birth of a child – is like a miracle – 'something from nothing'. How does a human being really relate to a child? It is rooted in the soul – that the soul of man senses the eternity, that it begets another human being.

The new birth is a continuation – the new child is rooted in the essence of the soul. All the processes involved with birth are rooted in this cognizance/precognition. This is part of the eternity of the nefesh/soul.



Marriage is called 'binyan adei ad (an eternal structure)' and the eternity is recognized not after the fact of a birth, but already at the outset of the marriage. The marriage itself is the element of eternity. At the time of marriage it is revealed that one is a full presence.

The essence itself not the ohr of the essence is what initiates the tipa (seminal drop).