"Not Apparent to the Naked Eye" p: 48

AyinBase with R' Paltiel p: 48 7/13/11 Wednesday 11 Tammuz 5771

Page 48 – some lines below the middle of the page (line starts: poal ha birur...)  

Torah is an inner/essential light and gets involved between good and bad, but this is not a real enclothment in the world. Rather it affects a distinction at all levels – at every place. Thus when the torah gets involved in the garments of the tree of knowledge and points out various aspects in the world, getting into the intricacies of the situation, it is not swayed by the circumstances.

The tree of life is never severed from its source. But the tree of knowledge is different – the daas can focus in on the object to the extent that it doesn't recognize the source. This is what makes it possible to steal and misappropriate... The tree of life is always connected.

A test shows the presence of something hidden. Like a litmus test shows a quality of the material that is not apparent to the naked eye. So too, the Torah has the inner/essential aspect that is not always discernible.

It is not the proof that guides the conclusion – it is the overall situation. You can never establish proof. The resolution is based on the answer to the question, 'who did G-d wish to have this object...?'

“Possession” p: 48

AyinBase with R' Paltiel p: 48 7/12/11 Tuesday 10 Tammuz 5771

Page 48 – about a third into the page (line starts: le-ra...)  

Torah can distinguish between the various elements in the world, because above it is rooted in a level where pnimi/inner and chitzoni/external are properly identified. Torah does not deduce it from the world, but brings this knowledge from its source. Yet it itself is exclusively good. It is ohr pnimi and does not 'get dressed up' in the world.

This principle will be further discussed later. The point here is not that the Torah is dressed in the world. It is not like a man who is living in a culture and becomes acclimated to it – an thus has affect on it...

So how does torah know? From the source.

From the Torah perspective, a crime is evil in itself, not due to consequences. Torah relates to the essence, not the garments.

Torah even gets involved in low levels such as 'false claims'.

In a secular court the jury, evaluates different claims. They assess, 'did this happen or not' and look for evidence.

That Torah looks at 'false claims' is a different process. For Torah if the witness giving testimony could have said a lie that was more beneficial to him then he is believed – this is called a migo. All belongs to Him and He gave it over to human beings. Everything belongs to all people. Thus when a man claims something he already has a connection to it. Now another person also claims a right. It has to be decided who, in this case should exercise the right of ownership. The adjudication is not on the basis of our logic, but on the basis of a G-dly reality.

Torah gets involved also on a level below 'false claims' - everywhere it goes it affects a purification/clarity.

The adjudication of Torah, is based not on 'who grabbed it first', but rather on principle of 'who was it given to...' and hence Torah does not get sucked into the disputes...

“Does it Matter I Don't Understand...?” p: 48

AyinBase with R' Paltiel p: 48 7/11/11 Monday 9 Tammuz 5771

Page 48 – about a third into the page (line starts: le-ra...)

Torah can distinguish between the various elements in the world, because above it is rooted in a level where pnimi/inner and chitzoni/external are properly identified. Torah does not deduce it from the world, but brings this knowledge from its source. Yet it itself is exclusively good. It is ohr pnimi and does not 'get dressed up' in the world.

What is the meaning of 'Torah is rooted in a level where pnimi/inner and chitzoni/external are properly identified...?' Above these things are clear and that's where torah bases its orientation...

Adam the first man, incorporated all types of souls – so too with Noah, but by Yitzchak and Yaakov there was clear distinction between holy and the opposite. Things come from above where all is one and as they develop distinctions are seen... Torah originates on a level where chitzoni/external and pnimi/inner are identified and it can thus clarify for us below...

This can only be perceived by the more sensitive elements of one's sechel/mind.

We tend to reduce things to what can be felt by the hand. But if we exert ourselves we can perceive properly – seeing our sechel/mind, not the hands...

“Arise From Any Depth” p: 48

AyinBase with R' Paltiel p: 48 7/10/11 Sunday 8 Tammuz 5771

Page 48 – 8^th line of the page (line starts: eter...)  

Sometimes something can be so en wrapped in the garment that you lose sight of the ohr/light that is its real purpose.

Light is a G-dly reality – seeing an object without touching it is an amazing faculty. It is based on the G-dly truth – 'it is true 'cos He created it'.

The sunlight provides for sight – it hits a physical object that deflects light back into our eye – this can be replicated by a camera. The wonder of sight is becomes so dressed in physical process that you can lose the truth of it being a wonderous G-dly faculty.

Sight is the most G-dly experience we have on a physical level.

If one contemplates what the sun is – essential light – though physical sphere, burning up fuel – yet the way it is presented to us is as an essential light. Day is much more than the ability to see things. 

Emunah/faith does not relate to a presence, but to He who provides for it. This is relating to the inner light, rather than to its effect on the outside.

Torah becomes 'part and parcel' of the worldly situation – almost, but not quite entirely. 'Do not steal' appears to be a worldly prohibition, but it is based on the G-dly perspective. The true implication of the G-d's answer to the angels, 'torah is not for you, since you don't have the evil inclination!' is not to say Torah came to address worldly issues, rather the torah is 'Your Glory' and that can only be revealed through one who struggles with evil.  

'You angels will not touch the essence of torah, the Jews can'.

The reality of living is way beyond the experience of life. It is not within our grasp. Life functions in the body, but is not dependent on the body. The experience of life is really the connection to the essence. Life is not, 'the light hitting the object, but where it is coming from...' We have real life that is always pure. That's why we can do tshuvah/return. This is a light that is not dependent on the place where it functions.

This is why it is possible to arise from any depth.

In essence Torah is the 'Tree of Life' which is essence, which cannot be downloaded/enclothed.

When a nation loses it's way/mind, it enacts laws that make no sense. The law is hislabshut – a reflection of the nation. 

When torah is dressed in eitz ha daas - it is not that. Torah is not like regular secular law that is based on normal human value – this is hislabshut. This would be about the object, not the light. Torah doesn't come and ask you what you prefer, it tells you how to live, it is eternal. It is not dependent on the existence of the world. 

Torah is 'all good'. 'Punishment' of Torah is for the sake of the restoration of wholeness. Except Torah is dressed in the 'tree of knowledge' and hence deals with that level of existence – the world of time, space, disputes and reparations... and distinguishes between good and bad, pure and impure...

Torah itself is above this – it is on the level of Tree of life.

Torah also differentiates between good and evil. How? It get involves but at essence stays above.

The issue of good and bad; is pnimius/inner and chitzonius/outer. Pnimius is G-dly. chitzonius/external is becoming and entity. This difference is affectuated at the very beginning and Torah is rooted there and as it comes down it already has this clear sensitivity. So down to the lowest level torah will deal with it and not get lost. In the world itself, the differences become indistinguishable. But Torah can 'see' the difference.    

“Fashion Feedback” p: 48

AyinBase with R' Paltiel p: 48 7/8/11 Thursday 6 Tammuz 5771

Page 48 – 8^th line of the page (line starts: eter...) 

We have been dealing with good and bad. It has been noted that even evil is created. And that every thing gets its presence from kedusha. It has been seen that it is due to daas, which has aspects of good and bad. Daas itself is rooted in holiness – a reflection of holiness and from here can eventually devolve the element of 'ra'/bad. It is the dressing in a garment that conceals the real life connected to holiness and thus it can be usurped. 

This development outlined above, where the union of the light and the vessel means the vessel can conceal the light, is totally inapplicable when talking of an inner/essential light. 

AyinBase, Rebbe Rashab, P48 from the top (right click to enlarge)

We can see infinity in the world. Infinite space, which is a G-dly aspect. But it is an external revelation of Him. It is a cumulative infinity expressed in time and space, but the real infinity does not relate to time and space at all...  

A house encompasses a space and one can loose sense that it is connected to the infinity of space. It becomes totally united with the garment that you provide for it.

What exists only where truth, exists is the ohr pnimi ve atzmi – the inner essential light. It is light that is without a vessel, or dominates its vessel. It always remains above any form. This is like malchus. What does the king do for you? On a practical level – nothing! The only way to relate to the king is directly – not through any functional aspect.

Torah is also presented to us in the 'tree of knowledge', in daas. It is in vessels and form. It is presented in such a way that we can distinguish between one thing and another...

There are very fine distinctions. The differences are sensed by daas.

But we had said before that torah is really an inner essential expression!

We said torah is not for directing us in the world, but rather it creates the world!

But now we say it is dressed in garments. Torah gets into the specifics. But it can be to such an extent that it can be degraded. Chesed is the life force and gevurah directs the force and sets the limits. Because torah has these limits it is possible to lose sight of the light and focus on the limits/gevurah element.

The Germans prided themselves in their 'high culture' and knowledge, but it was severed from any kind of light, or G-dly quality and it resulted in tragedy.

The Rebbe once talked of someone who is zealous for torah, yet his actions can be hurtful, even though rooted in holiness originally. Is his zealous expression, like King David, who could not tolerate opposition to holiness? And even King David could not be the one to build the Temple in Jerusalem.

The answer is that the torah is in essence, 'the tree of life' which is the aspect of 'inner light' – not external. We all have life – the soul is dressed in the body and gives it life. The body is an entity in time and space. The limbs have certain dimensions and abilities. The life the soul provides for the body – does it differ whether it is for a small or large body...? No certainly not. Each part of the body needs life so you may think a bigger body needs bigger soul. No. the body lives since the soul dwells in the brain and gives the body life in a second. This is like tree of life – ohr pnimi – inner life.