“Real Union” p:49

AyinBase / Ayin Beis with R' Paltiel Sunday 11 Shevat 5774 

Page 49

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

We were discussing the union of wisdom and knowledge (chochmah and binah). This is a spiritual union between things that appreciate each other. It is not essential, it has to do with the qualities.

Then there is the level of union of male and female, which is called a physical union. Here it is in a way superimposed. Since it is separate entities that remain separate and are joined together...! what affects their union? It is not appreciated like the spiritual level of chochmah and binah. The physical union is affected by something superior to both of them. They submit to a higher truth.

They are separate entities. Something greater than them joins them. But this is a partnership, not really a union. If the higher presence is higher and outside them, then it does not create a union, but if it is sensed within each, then there is a union. They sense that their own inner truth is not their own but from above them.

We have talked about 'the name'. A name is given to an infant. It welcomes him into the world, and yet it represents a deeper truth. How can it be deeper than the person?

All comes from The First Being. The puts a person in the middle of creation. The name is for the purpose of being addressed by another. This is not just a practical level. It is indicative of the 'mission' he was given.

It is reality given to him by the Creator. The 'name' is representative of this in a person.

The real person is 'his Godly' mission. This is what makes him tick, and makes him know that he is real.

This sense of the First Being in him, is beyond the soul. This is the self-awareness of the neshamah. It is the awareness of its Godly mission and presence. This is self-knowledge. It comes with birth. All awareness is from this. This is sechel hahiuli ha-atzmi. He knows that he is a Godly creation.

This is representative of the essence. Essence without this awareness is not essence.

Maturity does not ask, 'what can I do with this', it relates to the reality of everything.

Knowing oneself, is not finding out about yourself. It is internal. And by knowing yourself, you know everything else...

Awarenss of the self is the real person. Without the awareness there is no reality.

So the souls are created by the physical union. It draws from above a more essential element than the spiritual union.

“Awe of God is Life” - Siyum HaRambam – Yud Shvat

~with R' Paltiel ThursdayNight 8 Shevat 5774 

The Rambam explains that the basis of the intellect is the Godly presence.

To sense the Godly truth to the extent that it defines your actions – that is intellect.

That is life.

Life is not a 'stand alone' entity. You live because you have air around you. Life is the extent to which you are connected to the Living God. There is no life in isolation. There is no life in worldliness per se.

The lowest level at wich this truth is sensed is in yirah/awe. It does not depend on intellect. Yirat hashem – awe of God is life.

The Rebbe talked about the Frediker Rebbe... and said that he exposed himself to any danger for the sake of serving God. He didn't even consider the danger. The Rebbe was imprisoned by the Communists. An order came down that he should be released. Due to the timing he refused to leave lest there be the chance of travel on Shabbos.

The Rebbe said, 'what's the halachic justification for him taking such risks...' and he answered that the halacha applies where one's own presence, and service of God are 2 separate things. But where they are one thing, the whole question doesn't apply. 

The Rebbes are the steady power of Judaism. They were not 'living examples' in the common sense of the world. They represented Godliness in a body.

The Mitteler Rebbe was often unwell. The reason was due to the nature of his service. His discourses could take 3-4 hours. Chassidus flowed in his veins.

Each Rebbe represented this steady power in their own way. Any word you use is not sufficient – not scholars, geniuses, soldiers... – their life was the Godliness flowing through them.

The Rebbe's conduct was extemely simple. And the miracles were commonplace. This is the Godly light from every angle.

We cannot possibly understand. But we have to know what we don't understand. We have to recognize what we are looking at. The soul was shining through without any obstruction. He was continually talking about the way it is in Gan Eden, where the real reality is obvious.

It is this truth that permeated the whole world and particularly us here of Lubavitch...

The Rebbe's sending of emissaries and launching of campaigns was incredible.

The face of the earth has been changed. The face of Lubavitch has changed.

This was more than an educational effect. This was the Rebbe's Godly spirit, that lifted everyone, till it was not enough to know what is right – you had to sense it and live it...

This is what the Rebbe says, 'it is Moshiach times' and 'open your eyes and see Moshiach has arrived'. So what does it mean? We don't see him. The Rambam says, everyone will sense and see the truth and their goal will be to know God. This is Moshiach.

This kind of mindset and pursuit... to know God scholastically has been around for years, but it was not real. Like chochmah sees the truth, but is not the truth. The truth is the soul. It is felt and lived with in oneg/delight and ratzon/will.

And this cannot be achieved scholastically. Sensing the Godly presence is through service, and due to it being brought down to the point where we can all sense it.

The principle of 'Moshiach is here', is to sense the Godly truth in the world, not academically, but directly, with your life element.

“What About Darkness?” p:49

AyinBase / Ayin Beis with R' Paltiel Thursday 8 Shevat 5774 

Page 49

At about 12 lines from the top of the page – (line begins: "kuli...”) For text, click: Here.

We are saying that the world and the whole process of creation is an aspect of ha-arah/reflection. As opposed to essence with a true presence.

The souls, although it is from the union of male and female, which is called a material union, (and we usually say the spiritual is higher than the physical), but yet these souls have an inner and essential reality.

To describe 'essential' in a worldly context is not possible. It goes back all the way back to His fundamental reality that is beyond our explanation.

In some ways darkness is more representative of essence than light...!

Representative of something that does not have a source. The First Being.

He was alone, and then He provided for all creations. This is not manifested in spiritual union, since it has a definable presence, but it is manifest in physical union. The physical union is based on the fact that they both come from the essence and that is why a new soul can result...

Essence is the element that 'could not, not be'. In the tangible world there is nothing that has this quality. Sechel/mind can be aroused by external entities, but then there is an essential sechel that is not involved with any external elements.

“Deeper Than The Moment” p:49

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

Page 49

At about 11 lines from the top of the page – (line begins: "shelah...”) For text, click: Here.

We have been discussing ha-arah. The ha-arah contains opposite principles. On the one hand it is not the real thing, on the other hand it is representing the real thing..!

Wherever it is revealed, there is a limit to how far it will continue. At its lower limit it becomes part and parcel of the vessel. It illuminates another presence and then becomes part of that presence.

The human being has sechel and peceives beyond the reflection and enclothment. The psychologist may tell you that your concern is just with yourself and your childhood experience, but this is wrong. A human being has a broader view and identity.

“The King's Statement” p:49

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

Page 49

At 7 lines from the top of the page – (line begins: "she-ayno...”) For text, click: Here.

The world does not represent itself. It has a Creator. The human being represents his Creator.

Man comes into the world to bring out the real spirit that is behind the creation of the world.

He is to bring inspiration, not despair. Destruction is not part of the human mandate. Chassidus focusses on the richness that is possible. It comes to increase the light.