Connection to Light p: 48

1909, Reb Pinchas Karlinskii, 84 yrs old, 66yrs service, supervisor: Chernigov Floodgate. Photo: Prokudin-Gorskii (1863- 1944)

AyinBase with R' Paltiel p: 48 4/5/2011 TuesdayNight 1 Nissan 57711

Page 48 - 2nd line from the top of the page (line starts: mem'mem...)

the sitra achra / other side does not even get a reflection of G-dliness. So hence its existence is only due to the 'garments that conceal'.

One can see with your eyes or with your hands. When you see in the light you see an element of truth. Light alerts to there being a purpose and meaning of the creation. Hence we can relate to it without touching it. When you see with your hands you just have the levushim/garments.

Zeekoevlei, Cape Town, South Africa

The sitrah achrah / other side can thrive in an environment where the light is concealed and you only see that which you can touch.

When the tzimzum went through shvirat ha keilim / breaking of the vessels, then you can have the setting where there is a loss of connection with light.

it is possible to be completely oblivious and say, “this is all physical, this is all body, if you want to find joy, 'go and have a good time!' that's a good time for the soul?!”

Daas is an element of grasp. This means the topic is dressed in garments. You attend to their limits – definitions are made. This is daas as we experience it. The true element of daas is different. It is not the matter of, 'I have a grasp, but I have the reality – I have a feel for the entire area'. It is not in contrast to anything else – it is a feel for the terrain.

Daas is a grasp that goes directly to the truth itself. The Rebbe emphasises that the Rambam says ledaas/know that there is a First Creator. And this is a knowing without contrast to anything else. It means I have a feel for this truth. It is not by means of contrast. First Being, doesn't have a contrast. So this level of knowing is on the level of kedusha, even though it is on the level of knowing.



It is conscious knowledge which is below emunah. Emunah is essence of the soul. It is so pure that it is not translated. Daas/knowledge is more able to relate to effect. Ein sof cannot be affected by anything finite. Daas speaks of the effect, but it is in kedusha and nevertheless from it can ultimately come something of klipa.

Essential and internal light cannot be dressed in garments and cannot be drawn to klipa.

The rebbe said about his father-in-law, the previous rebbe that he did not have to intend to do things, 'for the sake of Heaven', since his whole existence was for the sake of Heaven, was given over to Him. The rebbe is an exception to the rule, that there is no essence in the world. The rebbe performs miracles, without special intent or preparation – a man goes to the airport and the rebbe gives him 2 dollar bills – which was unusual. At the airport he meets a yid that was nervous, 'I always travel with my rebbe dollar and now I don't have it with me.'

'Oh, the other man says, now I see why the Rebbe gave me two dollar bills, here have this one...!”

Beyond Contracts p: 47-8

AyinBase with R' Paltiel p: 47-8 4/5/2011 Tuesday 1 Nissan 5771

Page 47 - 5 lines from the end of the page (line starts: eloki...)

Life everywhere originates in Elokus/G-dliness, but it can go through so many contractions, that it can become completely oblivious.

The entire process of creation is by virtue of the level of ha-arah/reflection and hence due to the many contractions you can land up with something external.

From the perspective of pnimiut, one desires one portion of his own versus 9 portions of his fellow's. He has a relationship to it. On an external level he doesn't care about how it was acquired.

p 48, R' Rashab, AyinBase

 Hashem says, 'okay, my externality can be 'taken', but my glory I do not give to another.' That is to say the essence cannot be separated from its source. We function in a material world, which is part of seder hishtalshalus, yet at any moment we can say they shema, which is a recognition of Him and there is no 'metziut' without Him and thus no separation whatsoever.

That the sitrah achrah / the other side, comes out and exerts itself is due to the concealment of the source. Creations are a reflection of the light that makes them,but the other side is not from the reflection/light, like the other creations, which recognize their source, but the sitrah achrah is not representative of a reflection of the G-dly faculty. Rather, their existence is from the garments that hide.



The body is physical, but feels, pain and delight, showing that there is a level of life that is imbued in the body. Sitrah achrah does not even have that level of sensitivity. The roar of the lion is it calling for its prey. Klipah does not have this. All animals have a degree of sensitivity to their young. Klipah doesn't even have the negative sensitivity. It relates entirely to the levush and not to the light. This is like relating to the body rather than to the life. Unfortunately we have ample illustration of this in today's world.

When psychology says, 'all human experiences are from within himself, and all his interests are a reaction to himself' then there is no cognizance to a greater reality or to reality per-se. From klipa perspective 1 and 1 is just 1 and 1 and not 2. they look to find the core in the entity that creates the whole evolutionary process. And they look for a replacement for G-d, while claiming to search for the truth...

“You enliven them all” p: 47

AyinBase with R' Paltiel p: 47 4/4/2011 Monday 29 AdarBase 5771

Page 47 - 9 lines below the end of the page (line starts: hi hakavanah...)

The inner factor of all real unions is that they are inherently one.

What does it mean that 'He enlivens them all”? chayut/life is a principle, in a human being you see the body, not the 'life' itself, yet we are immediately aware of chayut.

It is that which presents by saying, 'yes, I am in a limited body, but there is an inherent, infinite reality that is not contained or revealed by this limited form'! Chayut is the sensitivity to the greater/absolute truth. The chayut/life of the soul is its connection to Him. There is a oneness with the real One. Real separation evaporates into nothingness.

this is to say the most external level is also a recipient of G-dly energy. If something 'is', then it is a participant in overall existence. Everything has a relationship with the overall reality. Physicality seems to talk only of itself.



Your money comes through your work, not from the work. There is no such thing as money just from work. Every amount of income that one receives is connected the entire reality. One wanting to disassociate from the overall reality is a search for an impossible situation – he focuses on the external element.

Everything despot will fall. And the Jew is constant enemy since the Jew is connected to reality and the despot is continually making a false claim and hence trying to bolster his position which is continually eroding. The dictator acts as if he owns the world. But he does not. The only way he can hold his position is by destruction. The truth is Him – the One who creates all and the despot makes a false claim to high position.

Essence does not imbue itself in chitzonim – they can only have ha-arah/reflection, not essence.

Resources Unlimited p: 47

Jewish children, with their teacher, Samarkand, 1910

AyinBase with R' Paltiel p: 47 4/3/2011 Sunday 28 AdarBase 5771

Page 47 - a few lines below the middle of the page (line starts: chitzoniut...)

Holiness also has externality, but it never disassociates from its source. Klipa takes the externality and runs away with it – that is all it is interested in.

That chochmah and binah both recognize an advantage in the other (klipa wouldn't be interested in anything beyond itself). Peretz Mutchkin explains that a pig lies in dirty/mud and that's not enough – he needs to roll in it. He's very satisfied with where he is and there's no telling him to clean up his act.

P 47 (lower half), R' Rashab

Being aware of an element that I don't have and wanting to relate to it, is cognizance of a greater truth.

Learning Rebbe Rashab's chassidus, with R' Paltilel, 2011 

Chochmah and binah form a union based on knowing they will gain – and this is called external. They don't have the cognizance of being one with the other – being 2 halves of one entity.

Once they are in a marriage, they don't ask, 'what's in it for me? What do I get?' they now are in a state of 'let's strengthen this union'.

In the world there is not state of pnimi and atzmus (inner essence). Only if you see the world from the Creator perspective will the G-dly/essential element be revealed.

His desire for Torah and Mitzvot is essential. This is the opposite of a worldly perspective, that rules come to secure and civilize the world. But the truth is the opposite: to reveal Torah and Mitzvoth, the world was created.



When you see in everything in this world in terms of Elokus, then you make a dwelling place for Him.