“One Owner” p:49

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

Page 49

At 4 lines from the top of the page – (line begins: "chuleh...”) For text, click: Here.

We are looking at how ha-arah/reflection, since it is not the essence, can be dressed in the vessels and also can eventually dissapate.

We are saying that throughout the entire process of creation there are different levels, where the higher levels dissipate...

Chochmah perceives the entire truth of the crown. Just like in sight – we don't see by proof, we see the truth of the scene... Chochmah brings life. The ratzon and oneg (will and delight) is life.

“Always There” p:48 - 49

AyinBase / Ayin Beis with R' Paltiel Sunday 4 Shevat 5774 

Page 48

At 4 lines from the end of the page – (line begins: "chuleh...”) For text, click: Here.

We are looking at how, 'that which comes via the order of creation (the seder hishtalshalus, with aspects of good and bad), comes from God, but is only a reflection of Godliness...'

Understand it like this: it is only a reflection, meaning it is the functional element of the light. Take the sun: it is an essential illuminary, but it has a functional element – allowing one to move around the world – this is a ha-arah/reflection.

Essence of Godliness has no bounds, no limits. It is everywhere. But the ha-arah, which brings out a functional element, can reach a point of limit. 'Function' is inherently limited, and can reach its end...

there is no way to define, 'ohr ein sof' / infinity. This is the light, 'that was always there'! So there is no way to define it. 

The principle that 'there is a first Being, who creates all' is known on an essential basis, because it is an essential truth. It is not known by proofs and logic. It is known by default.

After the contraction/tzimtzum the revelation of the light was removed... then it was revealed again, but now with intention... it was intentionally brought forth, and has parameters, even though it retains certain elements of the infinity. The light after tzimtzum comes as a thin line.

This thin line of light called kav is representing the light as it was before the tzimzum. But it represents it as a line – a derivative... so it does not touch the infinity at the lower end of its extension... it is there to illuminate the limited area... it is not there, 'just to be'...

This limited light does have a function...

The human being has a soul. It is infinite. It has no functional definition. It is eternal. It is enclothed in the body, via the light of the soul. In this light there are 2 distinct elements – the light itself and the reflection/ha-arah.

This is like the difference between inner and out faculties. The outer faculties (kochot chitzonim) are limited functional elements.

The will and delight are the surrounding/inner faculties of the soul.

The world has corrupted delight/tynug and associates it with worldly pleasure. Also the world wants to define things by its terms. You don't get to know life or define it.

The foundation of knowledge is to know there is a First Being, but this is not discovered – it is inherent. It comes with life... it comes with the soul... life is always connected to its source. It cannot exist without its source. Life is the presence of the Source...

And from this knowledge is derived...

“Stop to world I want to get off” - but you have to know there is a reality that supports your being. Here is the reality, 'you have a soul, and there is oneg/delight, which is the way the soul expresses itself...'

This delight is a koach makifi/surrounding. You cannot disengage

the oneg. Makif means, 'whichever way you turn it is there'.

Our knowledge of anything is validated by the fact that things exist within an overall reality. Without the surrounding reality, things wouldn't be real.

From this reality is drawn sechel/mind.

It is a derivative from it, but it is not reality itself.

When we see space, we are seeing the reality of space. We feel how we are surrounded. This is chochmah. It sees things from a truth perspective. It sees beyond experience. It sees who gives it.

Chochmah sees higher than itself, and there is a continuation down into more defined faculties... a person acts in finite limited ways... this is why it is possible to be in His world and act against His will...

“No Isolation” p:48

AyinBase / Ayin Beis with R' Paltiel Friday 2 Shevat 5774 

Page 48

At 5 lines from the end of the page – (line begins: "chuleh...”) For text, click: Here.

Torah (tree of life) accounts for how all is unified and also how (tree of knowledge) there are separate entities.

“Light & Water” p:48

AyinBase / Ayin Beis with R' Paltiel

ThursdayNight 

1 Shevat 5774

Page 48

At below half from the top of the page – (line begins: "behalevushim...”) For text, click: Here.

This morning we began talking about 'light'/ohr.

Chassidus, continually refers to light.

Light and water have a certain similarity. Water settles into a vessel and so does light!

The water settles in while ignoring the vessel. It takes the shape of the vessel and ignores it. It does not reveal anything of the vessel.

Light also settles into a vessel, but it reveals something of the vessel. And it lets you understand the vessel better as a result of its presence.

This world (and the tree of knowledge) is about the tangibility of the physical world. And does not indicate any vitality (chayut).

Vitality does not exist except in the presence of the Source of life. He provides vitality on the physical level, although it is incongruous... think how air provides life and pushes into us... and you feel the vitality of the air that embraces you... 'a breath of fresh air...'

So light brings vitality. It illuminates the vessel. And shows how this vessel is also related to the source of life and does not just exist on the physical level exclusively. 

Torah reveal this vitality. This enables us to sense God in our physical orientation.

Torah is enclothed in the vessels... and at the same time it illuminates them...

The water depends on the vessel to hold it together. The light serves the vessel and shows how it can be used.

Torah is an inner, essential light. 1+1 is just 2 ones – just on the physical level, but when sechel/mind touches it, it brings a new light to it.

It says if you have 2 ones, you have the provision for it. The provision is seen to precede the 2 items...! There is a source. A makom panoi – an available space is provided to contain any number of units. This is a view that comes from the inner, essential light.

Torah purifies. If there is some impurity, Torah will force it out.

“To a garden of nuts I descended”, says the verse in the Gemara. Just as nut gets dirty, but inside the shell it remains clean. So too, Israel; if during the year they get dirty, Yom Kippur cleans them off. In essence they never change, even when found on the bottom of the heap. And their Torah never becomes impure.

And if someone goes astray in their learning it is not due to the Torah itself, but due to the vessels...  

“Light Uncaptured” p:48

AyinBase / Ayin Beis with R' Paltiel Thursday 1 Shevat 5774 

Page 48

At half from the top of the page – (line begins: "veod yoter...”) For text, click: Here.

We are saying that a reflection of infinity can come down and be enclothed in the definitions of worlds. It becomes transformed and captured. The light is almost lost. Essential light – Torah – by contrast, is also able to come down and become enclothed in the world, but not captured. In clarifies the affairs of the world.

There are certain cases that the Torah will not descend to adjudicate.

The Torah's presence affects a birur/purification. It identifies the good and lets the bad fall away.

Rebbi Yehudah was involved exclusively in the laws of damages, which you might think is entirely worldly, but his work there was to purify the good from the bad.

Worldly possession is a Godly decree. The halacha very careful to not infringe on someone's prutah (a possession of small value). The fact of ownership is indicative of the fact that there is a King in the world.

Even in the secular world, ownership is possible only if there is a government. And on a real level He owns all, and he grants ownership to individuals.

Torah can descend to the lowest level and not be damaged or made impure. On the contrary it affects a purification in the place it touches.

When you bump against something, it tells you not about the truth, but about how things are. Light and sight by contrast has to do with the truth. Sight reveals an inherent truth.

We can know the truth of an object, by sight, without having touched it. This is sight. It does not have to be experienced and proven.

This is the difference between Torah law, and secular jurisdiction. Torah rules with light – it illuminates. The light comes from the source of existence. Secular law rules by decree.