“The Cat & The Computer” p: 34

AyinBase / Ayin Beis with R' Paltiel Wednesday 7 Tishrei 5774

Page 34 (לד)

At lower third of the page – (line begins: 'mushrash...') For text, click: Here.

Why is the soul called nefesh sichlit (intellectual soul), as if intellect is a primary qualifier of the soul?

This is because the effect of the essential sechel/mind (as opposed to the level of mind that is involved with 'problem solving') is the aspect of delight in the soul. The platform of essential sechel/mind is different – it is the delight of the soul.

Tynug is delight/pleasure. Here we are talking of delight that has no cause, nor arrousal. It is essential. The paramaters of world are time and space – non-essential. Essence and soul are truths beyond world. World cannot understand what nefesh/soul is – it is a Godly reality.

Tynug/delight and life go 'hand in hand'.

Life is a Godly gift to the living – it cannot be transmitted. Life cannot be reduced to any components. It does not consist of electronic impulses.

A human being has life in the essential state. A moment of life is an eternity. This is essential delight (tynug atzmi). There is true presence and meaning in this life.

Delight is a statement that the soul is real and the sechel/mind is what reveals it. They are one and the same. There is essential delight and essential mind. There is nothing that arouses it.

A human being makes no sense from an 'evolutionary' perspective. Yes, humans are an anomoly, since they do not belong and fit in a natural explanation. A human makes his own reality since he has a true tynug.

Delight and chochmah/wisdom are basically the same, even though on the surface they are different. The essential delight is the presence of the soul.

“The Cat is Right; The Cat is Wrong” p: 34

AyinBase / Ayin Beis with R' Paltiel Tuesday 6 Tishrei 5774 

Page 34 (לד)

At lower third of the page – (line begins: 'mushrash...') For text, click: Here.

We are looking at why the soul is identified with sechel/mind, specifically. And this will lead us to see how Torah (which is chochmah) in its root state is really the supreme Godly reality.

If we say we are talking of infinity (ohr ein sof), where 1 and 10 million are identical, where it is not made up of its content, now we say it contains everything.

If we say there is 'everything', what do we mean? Without intellect, we say, 'why not?' 'anything goes'. But this is infinity without intellectual value. We don't mean infinity that doesn't care. He cares. There is a point that he is making.

So there is 'everything', not by default, but by intention, since it is included there.

Intellect is what tells you when you enter a wedding hall that there is a simcha happening. The cat sees the tables, chairs and foods. It does not see what it represents. The human being sees everything is there with intention. And the 'overall reality' created each detail.

On the one level the cat is right. There is just stuff. But to the intellect, the intangible is real. For the intellect the things exist only for their purpose.

Intellectual reality is totally different from experiential reality.

“The Royal Table” p: 34

AyinBase / Ayin Beis with R' Paltiel Monday 5 Tishrei 5774

Page 34 (לד)

At the middle of the page – (line begins: 'hee...') For text, click: Here.

“Beyond Description” p: 34 AyinBase / Ayin Beis with R' Paltiel

Sunday 4 Tishrei 5774

Page 34 (לד)

Over a third from the top of the page – (line begins: 'she le'maylay...') For text, click: Here.

We are looking at Torah and mitzvot.

We think of chochmah/wisdom as below kesser/crown. It can identify the content of will/ratzon. A niggun/song is an expression of the soul. And the soul only knows of Godliness. So why does the tune rise and fall? Because when we observe Godliness at our level it has these changes.

Or think of space. Time and space are the basics of our world. If we think of absolute space, beyond up and down, is there any end to it? No. So the up and down is our level of perception.

The truth is 'space' is a mind term. It is a provision that we can even measure. This is on the worldly level. But the essence of space is beyond measurement.

Does that mean there is 'nothing there'? Or is there something? After the contraction/tzimzum there was a open space – it was a space that provides, and it is intifinte, so how is it a place?

Because inherent in it is 'place', even though it is an infinite provision.

So infinity is reality, and not an 'I don't care what there is'.

Everything is present there and known. This knowing is essential. This is the real root of chochmah/wisdom. That's why chochmah provides essence. This shows how it is rooted above tynug/delight and ratzon/will.

Orderliness is a human principal, because a human is sichli/mindful, and if things are done in a chaotic way then it is not a human action. An animal acts by compulsion. It reacts. The human being knows. And he is aware of the options. An animal does not know of options.

Chochmah is that which makes essence the essence. This is the verse where God says, 'my holiness is above yours'. It is saying you get holiness from mitzvot, but I have the Torah.

“No 'Also Ran'” p: 34

AyinBase / Ayin Beis with R' Paltiel Tuesday 28 Elul 5773

Page 34 (לד)

a third from the top of the page – (line begins: 'key im...') For text, click: Here.

Although we have said mitzvot are rooted in essence, we are now saying there is an advantage of Torah over mitzvot. This is due to its root in the pristine/original element of essence.

Initially it we say that Torah was from chochmah, but mitzvot were from ratzon/will. This is in the case where Torah is coming in a way of pnimi – integration.

But the very root and source of this aspect of Torah in actuality, is in the essence at a deeper level than will/ratzon.

Things exist not due to their function, but due to their source. Why is there chochmah? Is it a response to the needs of sechel/mind? No things are sourced above.

Take orderliness – it is a useful faculty in life. It serves the other elements of life. But really it is a primary element. It can appear to be secondary. But it is rooted above.

Ratzon is an expression of essence. Chochmah is an look at essence itself.