AyinBase with R' Paltiel p:42 3/2/2011 Wednesday 26 AdarAleph 5771
Wednesday, March 2, 2011
Tuesday, March 1, 2011
Angel Fish p: 42
Page 42 – 3 lines from the end of second paragraph (line starts “kuli...”).
We have been looking at circle and straight reality. This corresponds to sea and dry land. Sea creatures are merged with their source. On dry land if one recognizes, then he accepts the input of his mashpia/mentor.
This is the principle of the mute and the articulate. The medrash talks of a king who set up 2 palaces, one with mutes and the other with articulate residents. In the sea/circles the creatures are nullified and mute – this is like Moshe Rabbenu, who had a speech impediment. This is like the level of angels, who don't talk and don't have choice – they are like fish.
The articulate ones, don't just have the ability to talk, but they have the mind/faculties/vessels and awareness to express.
Ratzon and oneg (will and pleasure) are above the mind – they surround the mind, they have no specificity in these faculties. Anything with specificity and definition can stand in the world. Without definition, where does it stand? Ratzon does not have a real identity. It is the direct reflection of the nefesh. In ratzon/will there is no way to elaborate on it till it comes into mochin/mind.
This is hisrachvut – breadth of mind - this is the freedom/life that sechel provides, though it is sourced in the ratzon/will. Being pro-active means your will/ratzon is at work and informing your sechel – this is the torah view – He took us out of Egypt – Exodus and gave us freedom, vs a naturalist view where all human activity is reactive.
The truth is there is a nefesh/soul that wants life and G-dliness and from that comes the arousal of the sechel to define, how does one express the G-dly presence in the world.
Ratzon is infinitely superior to sechel – it is the real life, but in terms of expressing the praise of the king, for that sechel is needed.
This explains why unions are found in the straight world and not in the circle reality. Union is the giving of essence – and in circle reality the creatures do not have an individual reality. On the land creatures tend to stand on their feet, and they have territory they occupy. Fish are merged with their surrounding, like a fetus in the womb.
Land creatures have a level of independence and metzius, so when shown another entity he can relate to it. Thus when there is a bitul it doesn't nullify his existence it gives him recognition of the higher level.
Monday, February 28, 2011
Money earned p: 42
Page 42 – middle of second paragraph (line starts “kuli...”).
Bitul/humility has a great advantage, but there is a smallness/lacking to it – this is seen in igulim/circles, where the inner circle is completely null to the outer circle.
To recognize G-dliness in the 'natural' process, one needs special insight, special vessels. This is like emunah vs intellect. Emunah is an overall faith that may not affect our actions. A thief may pray for success in his thievery – this is katnus. Gadlus is that the creature is able to relate to G-dliness in his own intellectual processes and actions.
Yoshar/straight is a process of a cause and effect. Each has its own place. It may seem the cause just kicks the cause into action, but that is not the case, the cause is carried along in the effect. The cause is recognized in the effect – the cause is representative of the cause. Sechel is the cause of the midot/emotions. This is not to say the emotion 'knows there is a sechel and then acts on its own'.
In our days one seems to lose focus and see the effect, without the cause and the real Cause. Healthy emotions are actually formed by their cause. 'I had a big success in a business venture, what is the real significance? Is it 9 portions of my fellows or is it my portion? Do I sense His hand in it, or do I see it as besting my competitor?! The fact that it comes from Him is what gives me the excitement and appreciation.'
One feels the value of money earned more than that of money inherited. If you win it in the lottery, you don't feel it as a direct gift to you, but if you prepare, sow and reap then you feel it as a direct gift to you.
The big vessels of yoshar/straight reality is that, though he is his own existence he still feels the input of the Creator. It requires enormous insight to see G-dliness in nature. Igul/circle reality means the individual is completely subsumed in the higher level – he has no sense in his own experience.
Where do you appreciate elokus? In the world! For example Radio reveals the G-dly reality in the world. A voice here can be heard there at the same time.
In yoshar the cause is represent in the effect.
Sunday, February 27, 2011
The quiet gangster - High and low p: 42
AyinBase with R' Paltiel p:42 2/27/2011 Sunday 23 AdarAleph 5771
Page 42 – last three lines of top paragraph (line starts “ukmo...”).
The higher a level/element, the lower it has to come. A high level is nullified to it's source and it wants to reveal the source.
Does it have to be this way (that the highest level manifests in the lowest level down here) or is just that sometimes things play out that way?
In answer to this question (seen/heard at the start of the video) Rabbi described the incident where an artist was commissioned to paint a likeness of Moses, who was leading his people in the desert. The artist went to the desert, found Moses, and completed his mission. He returned and showed it to his partron.
“Can't be – this looks like a gangster!” was the patrons response to seeing the artist's work. “no” replied the artist, “I was true to the task – this is a likeness”.
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| Martina Shapiro - Rebbe |
He himself went to the desert and saw the artist was right.
We mentioned the medrash that describes how the light and dark are the work of good and evil and it was not clear, initially which He desired. This is a wild medrash. Evil actions, doesn't mean evil it means the way the rasha-im get their good. In darkness you only know the tangible.
The world is unlimited and one who wants to make his entire life, based on gashmius, can do it – there's no limit – and this is the work of rasha-im. For tzaddikim the primary reality is Elokus. Physical reality is tangible and it reveals G-dly infinity, but there is coming out of the darkness and realizing that ohr is equally as real as darkness.
This is the yisron ohr. The desire of the animal soul and the G-dly soul is equally balanced. So how does the G-dly soul triumph? Because it wants it because this is the G-dly truth and this brings down the source. The infinity of G-d himself is revealed and this trumps the infinity of creation.
Etzem/essence is outside of worldly parameters. Essence is true of itself – self substantiating. Real existence is from the truth of His presence. In everything there is the manifestation and then there is the essence – the essence is the Creator element that it represents.
Rashaim reveal the infinity in the creation, and the tzaddikim reveal the ein sof in the Creator. This is called koach atzmi – the presence of the Creator in the creation.
The lie of the wicked is to attribute infinity to the physical. Know that there is One who embedded it there!
Live in the physical world, but don't get confused about what it represents – this is avodah ha birurim.
We have a medrash that tells how the world was originally covered with water and this is like a king who built a palace and settle therein mute inhabitants. Another palace had articulate tenants.
This is like the water and the world of dry land. You have creatures in the sea and on dry land. So what's the difference? They are representing igulim/circles and yashar/straight. 2 ways of G-dly energy coming into the world.
Igulim are like concentric circles. Energy comes from His realm into the world. G-dliness and world are two different systems. G-d has/needs no source. In the world everything has a source. With concentric circles each is fully surrounded by a higher circle and is thus completely nullified to the one that surrounds and supports it. It has no expression/hispashtus. Expression is possible where there was a lacking and you fill that vacancy with the expression. The sun shines into the places where it is not present. With igulim the bigger reality provides all and there is nothing to say or express.
This is how Moshe Rabbenu had difficulty of speech. He was part of Elokus at all time and was, “drawn from water”. He was in total bitul. His prophesy superceded that of all other prophets. None could reach his level. For him it was like, “a man talking to his friend”! His world was so G-dly that he didn't sense his source, he was inside his source continually and his face shone.
Igulim/circles is a process with small vessels. Vessels are the structure used to present an idea.
Bitul/humility has a great advantage, but there is a smallness/lacking to it – this is to be continued.
Rabbi recalled a story he heard as a young boy from a favorite teacher: A man had a business. Trading. He had many workers. Then a relative asked for work. He took him in. The relative was taken aback by the kind of work he had to do. He nudged him for a higher position. So he said, “let's try it out, see those merchants, go and see what they are trading.” he goes out to find out and he gets sent out repeatedly , running back and forth. Then he says, “watch how its done” and sent one of his experienced guys out who returns with a full picture.
If you have a question and you can only think in terms of that question, then it is a matter of keilim katanim – small vessels. A bigger picture has many questions until you have the entire concept defined in words. This is keilim rechavim – expansive vessels.
Friday, February 25, 2011
Too pure to receive p: 41
Page 42 – middle of top paragraph (line starts “hu min...”).
We see that even angels were not suitable for torah – they were too pure. Something high/pure needs a coarse place to rest.
What is higher and lower? We discussed the supremacy of light from darkness. We experience light that is really only a reflection of the real light. We have light that reveals to us the objects, but there is a light that is beyond this function.
The real supremacy/yitaron of light is the level that does not reveal activity in the world, but is a revelation if it's source.
The higher something is the less of a metzius it is and the more it is pointing to the truth and it's source.
A wedding is not the joy of two people finding it each other, it is a new world coming into being. With open eyes one senses this, even though the physical eye sees just the wedding hall, food and napkins...!
The excitement of a wedding is the permeating of truth. The higher something is, the more it presents it's source, but in order to do that in this world it has to come down to the lowest level. The structure in this world is upside down – and so things come in a reverse order. Essence is not a worldly concept. Essence is true in-and-of-itself. Essence is above world – it is G-dly.
Etzem can only presented by the physical. Torah comes in the form of kabalos ol - “do this deed”, which in this world is very difficult since it bypasses the usual channels of thought, speech and action.
It works in reverse order. You do a deed, which channels a G-dly power, which enables you to see the content of the deed. The deed leads the thought...
“Everything you do affects everything you think, and all you think affects all you do...”
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