“No Trigger” p: 29

AyinBase / Ayin Beis with R' Paltiel ThursdayNight 26 Tammuz

Sun and Ron, before class...

Page 29 (chuf tet). At 11th line of the page – (line begins: 'bichlal...') For text, click: Here.

We are lookking at 2 lines in detail. Typical of the Rebbe, he is preceise and teaching us a very important principle.

The topic: how does delight/oneg of the soul end up disseminated down to specific, functional, faculties?

The overall delight/oneg cannot even relate to specific elements.

Faculties of the human being are involved with function and action – like speech or movement.

The soul is a point of truth. It is all encompassing. It does not lack anything. It does not have to get anywhere. So the whole issue of faculties is not something on its level.

The oneg has to go through a transitional phase which is 'tricky'.

What is the transition from the infinite delight/oneg to the specifics? It is chochmah/wisdom/חכמה. What is unique about it that it can serve that function? It is the beginning of consciousness. Usually revealed faculties work by means of contrast. Wisdom/chochmah does not work by contrast. It sees what is. It is beyond, 'hey, look at this, it is interesting'.

It is first. There is nothing that triggers it. There is no question that precedes it.

It is a spark. It is the first moment of seeing.

We go between sechel/mind and nefesh/soul to see the intermediary.

The instant you want to be with God, you are there. You don't have to go any place.

When we look at the sky, we see an unlimited expanse. That is our first sight. Contrasts between colors, clouds etc come later.

So within the world is embedded an absolute reality. The human being on the one hand is a precarious existence. On the other hand he has life beyond estimation. His soul is infinite.

Chochmah/חכמה/wisdom is able to relate to that eternal quality. It facilitates that eternality being embedded in our functional faculties.

“Life on Earth” p: 29

AyinBase / Ayin Beis with R' Paltiel Thursday 26 Tammuz 5773 

Photo: Batya David, Israel

Page 29 (chuf tet). At 11th line of the page – (line begins: 'bichlal...') For text, click: Here.

We are looking at how oneg/delight of the soul could be disseminated into individual faculties, even though there is no similarity between these 2 elements.

Like we are saying, the life of a person cannot be judged by 'what he can do or accomplish'. Life has a quality that is far above the level of 'accomplishment'. It has a 'supreme element'. The world, 'as worldly as it is' is actually a Godly creation.

Even though human life on earth is finite, but the life element during those years is immeasurable. It cannot be quantified in worldly terms.

In terms of experience this supreme element is manifest in oneg/delight. So how does this show itself at the level of the faculties? This occurs via a memutzah/intermediary.

The intermediary is the chochmah/wisdom of the soul. It is a 'functional' element.

Chochmah is the tip/head of the functional faculties.

You have an essential soul. This soul produces faculties. Surrounding/makifi faculties – the overall human quality of ratzon/will and oneg/delight. This level is closer to the soul than the levels that devolve from there.

In order that all functional human faculties should be manifest from the soul, there has to be the first stage, that the 'human element per se' is revealed from the soul.

This is koach ha chochmah/wisdom – it is able to process and sense this surrounding/makifi element.

Chochmah is special, although it is a faculty like all other faculties. If can be a receptacle for surrounding faculties and allows us to sense what it is to be a human being! A supreme element. How does it do this? It also allows its own perception to be fed into binah...

This is because it is the head of the revealed faculties. The significance of this is that it is a revealed faculty, but there is nothing that initiates it... it begins on its own. By contrast bina has a structure – induction or deduction etc. In Chochmah there is no logical process. It begins on its own.

Since it begins on its own it has a 'wonderful' combination... it has the infinity quality... 'I don't have a beginning or definition' – at the same time it is the top of the revealed faculties. It brings the infinity element into the revealed faculties.

“Delight at the Threshold” p: 29

AyinBase / Ayin Beis with R' Paltiel Wednesday 25 Tammuz 5773

Page 29 (chuf tet). At 11th line of the page – (line begins: 'bichlal...') For text, click: Here.

All the faculties are first included in the moach/brain. The oneg of the soul is distant from the faculties, but it can relate to chochmah/wisdom.

There is something unique in chochmah that facilitates the transition of onge/delight onwards.

Since it is the highest of the revealed faculties, chochmah is a fitting vessel for receiving the essential lights (orot atzmi-im) of the soul.

Essential means 'true-in-and-of-itself'. Without that things are reduced to the level of 'cause and effect'. We say the soul is a Godly presence. And Godly means essential. From this essential reality of the soul come lights – means by which the soul makes its very presence know...

The revelation of these essential lights is in the form of kochot makifim (surrounding faculties).

Makif/surrounding is that which provides a context.

“Delight Moves” p: 29

AyinBase / Ayin Beis with R' Paltiel Tuesday 24 Tammuz 5773 

Page 29 (chuf tet). At 9th line of the page – (line begins: 'metlabesh...') For text, click: Here.

We say there is a level that receives the tynug/delight from its source and then disseminates it on to the faculties. This is the intermediary/memutzah.

The intermediary can receive the 'overall' tynug/delight. It is 'all inclusive'.

'Inclusive' means including many components. 'All inclusive' is beyond accumulation – it has 'everything', which comes from an essential reality.

The faculty of chochmah/wisdom that is in the soul is the intermediary.

It includes all the faculties and can relate to them all.

This is because all these faculties are initially included in the head in general and in chochmah/wisdom specifically.

The sky surrounds the world. It is makif. It provides a context. It has no tangible elements. The sky is a statement that, 'there is a principle reality in the world'. It means wherever I go I will be under the sky – in the world.

“Delight Relates to Wisdom” p: 29

AyinBase / Ayin Beis with R' Paltiel Monday 23 Tammuz 5773 

Page 29 (chuf tet). At 5th line of the page – (line begins: 'be-etzem...') For text, click: Here.

We said the oneg/delight that is contained in every faculty is not independent, but rather is drawn from the overall oneg of the nefesh/soul.