Soul Live p: 46

AyinBase with R' Paltiel p: 46 6/21/2011 Tuesday 19 Sivan 5771 


Page 46 – 2nd line of the page (line starts: ku...)


When thinking from the external element of the world, it becomes the dominant reality and one can completely lose sight of the fact that there is pnimiut – an internal level. The inner level is the spirit and essence, rather than 'what place does it occupy'. In our world something that is 'unto itself' is without function, and a non-presence. So it is always necessary to go back and reflect on the fact that chochmah and binah are great, but they represent not what they can accomplish, but rather 'that there is a nefesh'.


Nefesh / soul is an 'essence of life' and cannot be described by its function. Thus we say faculties of the soul are the external elements, and emunah/faith represents the nefesh/soul itself. Emunah is illusive and cannot be grasped, 'it is that you are alive and have a nefesh/soul'.





The union of chochmah and bina, we have been describing, is external. This is zivug ruchni – a spiritual union.

A point to understand: 'hasaga' is a defining factor in an entity. Hasaga is sechel. An entity that has different faculties and even 'emotions' – like animals, but does not have sechel, is not a full-fledged entity. It is an off-shoot of the situation/progenitor that made it. It lack independence. It is all reactive. It depends on that which affects it. 


Sechel give real presence. What is so special about sechel? If something is reactive then their orientation is their source, they ask, 'how does this affect me?' Sechel asks for and sees the meaning of things.

Real Mind p: 45

AyinBase with R' Paltiel p: 45 - 6 6/20/2011 Monday 18 Sivan 5771

Page 45 - 6 – last line of the page (line starts: kmo...) 

Bina brings something into existence on the level of thought. Malchus brings it into actual existence.

Thought on the one hand is an external presence, yet on the other hand it is privy to the chochmah – it is a very close garment.

The union of chochmah/nothing and binah/something is the source of the worlds. But this is only involving their external levels and thus a reflection results. Sometimes we confuse thought with chochmah and binah. Thought is only the presentation of them, not the way they are in the nefesh.

For us, since we experience things at the external level, we think of understanding as observation. Yet this is not really sechel/mind in the real sense of the world. Then there is real sechel – 'the understanding of how things operate is because I understand the truth behind it – things fall down – gravity pulls them – this is not sechel, this is identification of the fact – the sechel is that in the world things fall down – this is telling you about the world. The physical situation is 'as it is' due to a real principle. Thus that things fall down represents that in the world everything senses its source/root is in the earth. The exception to that is the soul of man which is not rooted in the earth. Sechel is not significant to physical phenomena. You see via mind. It sees what things stand for.'

'Fire is the ein of world and it rises. It rises up to the boundary of the word. The soul of man is drawn to a higher perspective completely – it doesn't want to be part of world...!'

'Sechel is a certain way of relating to and observing things. And it is to some extent separate from how things present themselves on the physical level. In sechel is chochma and binah. There is the something and nothing. There is the union of these and the coming into existence of world.'

Constant Union p: 45

AyinBase with R' Paltiel p: 45 6/19/2011 Sunday 17 Sivan 5771  


Page 45 – lower third of the page – 5 lines from the end (line starts: al yedei yichud...)


In order for there to be creation, the infinity of Him has to reveal itself in the form of ha-arah – ein – nothingness – that is a reflection that is aware of Him. This is then developed in the creation of worlds.


Chochmah is privy to the ein sof. In its place ein sof is itself in chochmah there is the awareness of the ein sof. This means there is an outside. This awareness in chochmah is pure, but within it are already details. From this is formed binah. It is the actualization of the detail element of chochmah. This is like sight – it is instantaneous, but the whole panorama is included.


The union of chochmah and bina is constant. Binah develops the chochmah. But its aim is not to be come a something unto itself, but to be the metziut of chochmah.


In a house, you don't live it the walls, you live in the space. This space is one with the space outside the walls and it is the same space from before the house was built. You are aware of the connection. This is a mashal of chochmah and bina. Binah knows that its space is connected to the total reality. If the connection is severed this is misery. It lives from the connection/bitul.  





This is like the value of a house. Not the walls but the location, makes the house.


How do we see a vast vista in one instant? This is because we see not the space, but the basis of the space. The space is real because it has a real source. We cannot conceptualize infinity. We has spoken about malchus – 'the man is a king in his home' - the house realizes a certain reality of malchus. Malchus is a unique quality, without functional elements.


'What's a king?!' He cannot be defined. Yet it is this element gives man and his country reality. An intruder violates your domain. This is because you have a real presence.


This is marriage. It gives reality to a family. There is no functionality. And it separates between holiness and the opposite. This is the eality we recognize in site. It connects us beyond function.


This is the creation of a real world. The light of chochmah shining into binah. This is the union that makes the world.


Chochmah and binah are nothingness and something. Binah constantly looks up to the chochmah. This is a something/yesh that is in constant contact with its ein/nothingness. So it is no a real yesh/discrete entity. This is first seen in actual creation and occurs by means of malchus.

This actual creation represents the person much more than his chochmah and bina. The creation represents him in creation.  


What is 'an internal creation'? This is not imaginary! What kind of yesh is it? This is understood by recalling how we can see a wide vista in one moment. The secular world sees space as 'nothingness' – 'it doesn't provide for, nor object to anything'. We have a completely different view of this space/nothingness. We say it is 'malchus – G-dly presence'. Just like your home is your domain, all of it, even if you are sitting in one corner, this is the ein form of the person, so too this world is all His.


This is what provides for the reason why I can set up a whole home with furnishings, vessels etc. Ultimately things find their place in my domain. This is why it is there. Not due to the space. Domain is more basic than space.


The reality of chochmah is the truth of the soul, of the ratzon. This ratzon is the domain of the soul. It is real, not imaginary. The domain is provided by his own soul. It is a domain in inner space. The soul is the inner reality and it is expansive and creates a domain.

“Continual Union” p: 45

AyinBase with R' Paltiel p: 45 6/17/2011 Friday 15 Sivan 5771

Page 45 – lower third of the page – 5 lines from the end (line starts: al yedei yichud...) 

we said the world is made by the union of nothingness/chochmah and something/bina. This goes back to the expression, 'it is not yet a metzius/presence' – that is to say that chochmah has an element of metzius – it takes essence from the 'outside'. Due to this element it can connect constantly with bina. The real full expression of chochmah is thru binah.

The chochmah has the potential for structure.

Bina is yesh/something, but is still in constant contact with chochmah. The object of bina is not to have something independent, but to understand that which chochmah sees.

Binah always asks, 'why do I understand this?' and thus feels the illumination of the source.

Bina and chochmah have a constant union. Although bina is a yesh, and is structured and can be disinterested, yet it looks for the light/purpose. Real binah is a quest for truth, for chochmah and asks, 'how can I present this insight to myself'.

Binah is not like middot/emotions that get excited on their own, it is part of sechel/mind.

“Flying Sparks!” p: 45

Cape Town, Table Mountain

AyinBase with R' Paltiel p: 45 6/15/2011 ThursdayNight 14 Sivan 5771 

Page 45 – lower third of the page (line starts: ein lemaalota...)

Okay, we are looking at why wisdom/chochmah is called nothing/ein. It is not yet a thing. It is an emanation and not essence. It becomes a presence when it becomes a 'stand-alone' entity. Thus it is actually still reflective of the essence.

The example of this is a point of mind/sechel that is not yet formulated. It is called barak ha-mavrik – a flying spark. It cannot yet be grasped.  

Essence is called nothing, not because it is not real. Chochmah is not yet formulated and thus still closer to the essence.

Etzem/essence has been discussed for a while and it is impossible to grasp since the world is all a 'structured presence'. All we can point to as metaphor is the space that the object occupies.

The house is the space it encompasses. The space cannot even be described as a function. It is essence/reality itself. It provides the basis, but not in a functional manner. It is way above the function it provides. Space is automatically everywhere. The revelation of chochmah/wisdom is so refined and so pure and keen to portray the essence that it is not its own presence. It has not structure or presentation of its own. This is why it is called a 'flying spark'.

The world doesn't have a continued presence. The continuity of the world is due to a reflection of chochmah/wisdom that comes to it continually. 

From the joining of nothingness and something all the creations came into being. And this union is constant.

Like we say 'He, in His kindness, renews each day His work of creation'!  

We just said chochmah is ein/nothing, like a spark that flies out, since it represents the essence – just a point without constant presence. And this is the source of the world. This chochmah is like sight. Sight exists only while we see the panorama. If you gaze at the view which is in the form of the flying spark, it is that the sight is constantly rejuvenated. This is like chochmah – a momentary experience that is continually renewed. If you loose sense that the world is a creation, then it becomes nothing.

The chochmah must hover there, since without it the bina dies. There is a world on a constant basis since it is being continually created! If the union of something and nothing would cease, there would cease to be an existence of world. The world would die. All would be insignificant. 

The union of chochmah and bina gives the world its constant life and vitality. Purpose is a statement that says, 'Hashem wants it' and it comes to the world via chochmah. Chochmah is the ein/nothingness that can translate His will...