“The Point” p:45

AyinBase / Ayin Beis with R' Paltiel Thursday 2 Tevet 5774 

Page 45 מה

At below the middle of the page – (line begins: "be-erech...”) For text, click: Here.

Atzilus is called an intermediary between the worlds and what is above.

It is also possible to say, that in atzilus there are 2 levels, namely atzilus unto itself, and the level that relates to the worlds that are below it.

The mentor also has to develop what he sees in chochmah/insight into his other faculties; and then there is the inner development he has to make, in order to present insights to his mentee.

All chochmah/insight is rooted in the soul – in the will/ratzon and tynug/delight. It may appear that sechel/mind is based on questions and paradox, and the whole enterprise is about putting pieces of the puzzle together.

That is not sechel/mind.

Sechel is what creates the puzzle! Binah works on the pieces in order to present it.

The mentor/rav has the initial insight. He realizes a certain truth and begins to relate to it. Then he, on a lower level, actualizes it – turning sechel into reality. He lives with it from top to bottom, and his emotions and actions accord with his highest insight.

Now that it is actual for him, he is able to develop it and present it to the student. Till the student is able to follow along till he too, can see it from its inception.

So there are 2 movements – 1. internal to the mentor, and, 2. presenting to, and working with, the student... this is 'from the bottom up'...

So the chochmah of atzilus is called ain/אינֿ/'nothing'. It is like sight – 'not a tangible presence, but an observing of the truth' and it is there only due to the 'ohr ein sof'. It sees the truth without translating it into terms of, 'what's in it for me?'

In physics points are without dimension. This is a conceptual element within the physical world. So too in the point in our understanding. It cannot be identified, it is beyond words. This is the spark of chochmah/insight. It reveals without having its own presence.

So chochmah doesn't solve the puzzle. It makes the puzzle.

“Top To Bottom” p:45

AyinBase / Ayin Beis with R' Paltiel Wednesday 1 Tevet 5774 

Page 45 מה

At at about the middle of the page – (line begins: "makor...”) For text, click: Here.

We are saying all that will later be seen in creation is contained in the point that remains after the contraction/tzimtzum.

At the point of creation of worlds, it is atzilus that enables this... it is representative of the ohr ein sof... and atzilus is called the memutzah/intermediary between ohr ein sof and worlds...

Atzilus brings the infinite light into worlds...

The Godly nothingness (ein ha-eloki) formulates itself that it should be the source for worlds (makor le-olamot)

The ein/nothingness means what? A world without definition cannot exists. Godliness does not have this requirement. It is true in and of itself.

Although atzilus is separate from the 4 worlds below it, yet still atzilus has the ability to relate to these 4 worlds. Atzilus already has the element of content, while above that all is in a state of helem/concealment.

“Beyond Words” p:45

AyinBase / Ayin Beis with R' Paltiel Tuesday

30 Kislev 5774

Page 45 מה

At a third into the page – (line begins: "hanekudah...”) For text, click: Here.

There is a trace of infinity left after the contraction. But this trace has the infinity in a hidden manner.

The world of atzilus is like the point that remains after the tzimtzum. It functions as the source for the worlds below it. The meaning: for there to be worlds, there are 2 stages – the revelation of light in general and then the effect... the source has the elements that will later surface in the world below it.

Atzilus has a paradoxical expression. On the one hand we say it is a world; and a world implies structure and limit, but on the other hand we say it is not a world in the sense of a separate creation, but rather a revelation of what was earlier concealed...

Atzilus is called a Godly world (olam ha-elokus) [and world and Godliness are usually seen as opposites], which means it is a world, but it exists due to being permeated with Godliness. In this way it is a source for worlds. It can identify the elements that will later make for the lower worlds.

World means anything can be represented. But it has to have a representation in time and space. It is a miracle that we have sight and wisdom/chochmah, which is almost super worldly – how can you perceive in an instant an entire panorama? Even though you see it all, you do note the content.

“The Point of Light” p:45

AyinBase / Ayin Beis with R' Paltiel Monday 29 Kislev 5774 

Page 45 מה

At 8th line of the page – (line begins: "hazeh...”) For text, click: Here.

The trace remaining (after the contraction) is in the form of a point.

This point (nekudah) includes everything that will be exposed in the process of creation. Yet this entire light has no significance relative to the infinite light that precedes the contraction (tzimtzum).

For an essence the question, 'where did you come from?' does not exist.

A man has a home. The home is like the aura of the man. It is not him. But the fact that he is there makes it a home. There are furnishings in the home, but they are nothing in comparison to the home itself.

The point of light is able to illuminate the world. It is of appropriate definition and limitation to do this.

This is what gives the world a presence. It cannot be overstated. This is the foundation. This is the knowing 'there is a first being'. If you look at a table without the human element, you see nothing – a meaningless structure.

“Soul Trigger” p:45

AyinBase / Ayin Beis with R' Paltiel Sunday 28

Kislev 5774

Page 45 מה

At 7th line of the page – (line begins: "sheyitgaleh...”) For text, click: Here.

The real vitality of the world and the individual comes from above. Things in this world arouse our awareness of how it is above.

All unity is based on emunah/faith.

Emunah/faith is steadfast. The righteous man has eliminated the evil inclination, and yet he can slip... but the Alte Rebbe says the steadfast element is 'what he learned from his mother in the cradle'! How does this make sense?! The answer is that when the master, teaches the student it becomes internal.

The student knows that the master has it at a fundamental level, and thus he can take it inwardly. What the child gets from his mother is 'reality itself', and thus it gives him a sense of a primary reality – emunah/faith. This is the trigger to the faculty of faith that is in his soul. 

And maybe your mother sang songs about 'the three little pigs'... and yes the content of the nursery rhyme does matter, but there are 2 levels to everything. There is the external element and then there's the primary element.

Being an orphan is one of the most painful states. And a secular scientific attitude is 'things made themselves'... this can lead to having no stake in the world, and no sense of reality...

But growing up in a normal home even if the nursery rhyme was vacuous, still it provides a state of reality, that enables him to later reach into the Godly reality.

Inside the text: what is revealed in the creation/hishtalshalut? Everything – all the faculties and limbs originate in chochmah and above that in emunah/faith. From his head to his cotton socks, he is representative of what a human being should be... All the levels of creation is sourced in His will to make a world...

The chochmah is already dressed in the body/brain. The emunah/faith is not dressed in anything. For this reason it is steadfast. This is life itself. The emunah is the rishima/trace of infinity...