“Wide Flight” p: 66

AyinBase with R' Paltiel Tuesday 12 Adar II 5772 

Page 66 – 5 lines from the top of the page (line starts, 'mikoach...') For text, see link top right of the blog. Or for text right click here.

The ultimate recognition is of the soul itself. Once you recognize the essence of the soul, then you no longer require an insignificant logical process. When it comes to Ein Sof it is beyond the possibility or necessity of proof.

Kisses are representative of the level called 'akudim', which is a level of atzmus beyond tohu and tikkun. There is an absolute First Being. In our world reality itself is precarious. But there is a first Being that is the source for all reality.

When a ball is thrown, it has force beyond its directed flight and hence will bounce. This is the case also in a person, who is motivated to go in a certain direction and there is disappointment. There is something more essential than the specific project and thus the motivation turns to something else. This indicates a wide reality. Kisses are an expression of affection that cannot be contained in any particular activity or statement.

Akudim – alludes to 'akudim be keili echad'. Usually each sphirah is in its own vessel. In akudim all are in one – and represent a wide essential reality.

A kiss is a reality that cannot be disturbed. You can blow a kiss to another... It is an unstoppable force.

“Reality Behind all Being ” p: 65-6

AyinBase with R' Paltiel Monday 11 Adar II 5772 

Page 65 – Last line of the page (line starts, 'mahn...') For text, see link top right of the blog. Or for text right click here.

Explaining nishinkin/kisses, we are seeing that it is a direct expression from the breath of the heart. And the mouth is a clear channel for this expression.

This pure breath is brought out by means of the purification of the level of tohu/chaos, that are lights that are beyond containment in vessels. This work of birur/purification results of the kisses from above in the time to come.

This is like the 'student that brings forth chochmah from his master'. The student does not have access to functioning wisdom or the vessels for the topic, and his questions force the master to dig into a deeper resource and the result is much superior to the more regular process of learning...

The wisdom that the master brings from this depth comes from the essential source. Thus in his teaching is sensed the infinite...

The basis of sechel/wisdom is something that is beyond wisdom, as the Rambam says, 'the basis is to know that there is a first Being...' Thus you know there is a reality behind all existence and sechel/mind can operate. Without the realizing that there is a reality behind all being, your sechel cannot function. Worldly thought works on the external level and this is severely lacking.

For the student who, 'doesn't get it' the master produces sechel not based on sechel. He presents something more primary. He gives something not based on limited principles. He gives something not based on sechel/mind, but on reality itself...

“Kisses of Light Everywhere” p: 65

AyinBase with R' Paltiel Thursday 10 Adar II 5772 

Page 65 – About 10 lines from the end of the page (line starts, 'yi-heyeah...') For text, see link top right of the blog. Or for text right click here.

The Rebbe says, it seems like we explained the craving for 'kisses'. This is because the are a reflection from a higher level. But still the question remains, what about the future time, when the real essence of the soul will be revealed to them?

Souls have an essential quality and are not phased by anything. No revelation is to great for them. They can withstand any pressure, due to their essential quality. This is call the koach ha-atzmus, rather than the essence itself (bechinat ohr atzmi). Everything is sourced in essence. But bechinat orh atzmi, means not any faculty, but an expression of the essential source. This is beyond anything that can be contained in vessels. Anything that can be identified with its functional element can be dressed in vessels.

Kisses are a revelation of bechinat ohr atzmi. 

This light that cannot be contained in vessels is drawn down by means of the process of birurim/purification. This is the light we will have in the future. This is explained in Torah Ohr.

To explain this further, kisses/nishikin, the human is a correct representation of the G-dly truth and makes the earth worthy. The human is beyond world. Creatures fit into the world and conforms to natural laws. The human is in a different category, he barely touches the ground, because he represents the G-dly truth in a created entity. He represents Essence, but he is just a metaphor (an accurate representation but in a different context). So by means of kisses, comes an expression of love that is not possible to express in speech. The overpowering force of love, that cannot be expressed in speech, is expressed in kisses. Love expressed in speech is a reflection of the love that is taking place deep in the heart. It is not the direct flow from the heart. He tell someone outside what he feels outside. Kisses don't have a bridge/translation, they are a direct flow of the force of the love to the other. Being that only kisses can bring the force of the love (and speech can only allude to it), thus it is a revelation of essential light that is beyond being contained in vessels.

So if it is beyond vessels how is it possible that mouth is involved, is not the mouth then the vessel. In Biur ha Zohar of the Tzemach Tzedek, it is explained that the vessel of the mouth, deals with the pure breath that comes from the heart. And the mouth does not conceal this pure breadth. It does not transform it. This is not like the way the hand conceals the pure movement of the soul. The mouth does not conceal the breath from the heart, the whole breadth flows. The soul is put into us by means of blowing (not speech) and 'One that blows, the breath is from his interior and essence'.  

In breath there is no translation/transformation by the vessel. Speech is also involves breath, but the sounds are made by changing and restricting the breath.

This is said of the soul: It is 'a part of G-d above'. We can't directly describe G-d, since you cannot grasp Him. The soul is a creation. It comes to give life to the body. So you may think it is finite and is limited to the contours of the body. That's why it says, the soul is blown into you. It is unlimited, an un-circumscribed entity with no contours, and it arrived in the body by a pure channel – breath. G-dliness is not to be limited to 'that which creates world'. It is His external element that 'makes the world'. His essence (not involved with world) is what comes through into man, by breathing the soul into you. Nothing is restrained and concealed. It is from His very interior.

The real power behind all our faculties is something more essential. It is my interest that causes me to see what I see. There is an essential element behind the faculty. The ratzon/will is there, and this goes down to middot/emotions that is the hevel halev – the breath of the heart. The will to live is the human being. Without it nothing functions. The will is behind the breathing. The will is expressed in the hevel halev.   

“Soul Situation” p: 65

AyinBase with R' Paltiel Thursday 8 Adar II 5772 

Page 65 – Just below the middle of the page (line starts, 'zot...') For text, see link top right of the blog. Or for text right click here.

We are talking of mehus/essence and ha-arah/reflection. The kisses are from the level of ha-arah, which has a superior quality. This can be seen as sechel/mind and midot/emotions. Midot have their own experience, and experience that in which they come into contact. Sechel projects. It is like sight – experience from a distance – clear knowledge of the subject without being directly affected by it. Sight provides something very superior to what touch provides. But there is also an advantage to touch.

Superiority of sight is key. The one who is blind has no yetzer harah – no evil inclination. He has no sense of 'I want to touch it'. The world does not entice him. Sight provides the element of reality. This corresponds to 'intention' on the level of sechel. Sight provides a reality. It is superworldly. World by definition is dark – something you touch. Sight is beyond the worldly experience.

Evolution is based on sightlessness – cause and effect – law of the jungle – no vision.

We are examining why souls are craving kisses. Up till now we have said that souls have me-hus/essence, but are desiring the ha-arah/reflection. The essence is enhanced by ha-arah.

This saying that they are desiring kisses is based in the future and the desire for the inner taste/reason of Torah – the oneg/pleasure that is contained in Torah and will be revealed in the future.

In the future souls will come forth as they are in their true source. And if so why then will they desire the kisses... What we have said till now relates to the current soul situation.

How will the concept of a ha-arah/reflection from a higher level be relevant in those days, when there will be revelation of Essence Himself?

The principle of union of zun/male and female is facilitated by the bitul/humility and recognition of each, of a higher source. It it humility to a higher reality that facilitates the union and facilitates the birth of neshamot/souls. The essence element is concealed within the neshamot/souls. Souls have this reality/essence element and can thus withstand any pressure, any revelation. Souls are not light they are essence. Souls come down to the physical world. How can they function on this low level? How do they consent to this trip? Because they recognize the value of doing mitzvoth in this physical world. The enticement is the purpose of Essence.

Inherently the souls come from essence, but they come about through zivug zun – union of male and female.

The union of male and female is grossly misunderstood that we lose perspective. If the union is viewed as tyvah/desire then it is not a union. The Rambam brings of the mitzvoth for nations, and he brings the prohibition on homosexual relations. 'He will cleave to his wife' and going with a male is not cleaving. Similarly desire is not a real union or cleaving since each is involved in their own desire. Union is the recognition that they are entering a higher reality – chupah. As a result of that there is union at the soul level. This is yichud zun which is effectuated by the revelation of atik/essence. Without light there is no enticement, touch itself is meaningless.

“The Level of Engagement” p: 65

AyinBase with R' Paltiel Thursday 7 Adar II 5772   

Page 65 – Just below the middle of the page (line starts, 'be-pnay-atzme...') For text, see link top right of the blog. Or for text right click here.

The discussion of the sage and the prophet is for the sake of addressing out topic. The important principle in learning Torah and Chassidus is to recall one central point, 'nothing exists except Hashem is making it'.

The sage sees not because, 'it makes sense to him', he sees because Hashem is saying, 'such and such'. Even adjudication of a monetary dispute, may be seen to be so convoluted that it will never come to judgement. It is all hypothetical, but chochmah sees that, 'it is possible to happen thus...' The Alte Rebbe says that, 'any possibility in the world is a G-dly creation and any adjudication is reflective of G-d's command. It is a search for 'what does He say regarding this case'. And when this is realized then the entire engagement is on a different level. And this is more so with navuah/prophesy, which is 'G-d's direct word to the prophet'.

Prophesy is a direct communication. It is sighting of the essence. G-d speaks through his mouth. Moses was the ultimate prophet and could see the Essence and bring Torah. Hashem speaks in all worlds and every prophet has his particular ability to receive directive.

This is what the Rebbe is explaining. That a chacham/sage is able to project with his wisdom, what Hashem says regarding this or that case, even though he's dealing with a physical, mundane reality. He rises up above the dispute to adjudicate the case. A secular court has no access to a means of adjudication. The jury is not qualified in law. The Beis Din looks to the halacha sourced in Torah to rule on a case. Prophesy is even more sourced above – it is 'what He says'. And the navuah/prophesy is reflective of his level of sagacity. They (prophesy and sagacity) have a mutual affect on each other.