“Drink” p:57

AyinBase / Ayin Beis with R' Paltiel Thursday 25 Adar II, 5774 

Photo Credit: Joel in Sweden

Page 57

At end of 3rd line from the top of page – (line begins: "ha-ohr...”) For text, click: Here.

The mentorship of the teacher to the student is in a manner, of sechel (mind), that disseminates throughout the entire life of the student. 

It does not remain an isolated piece of information.

The sechel that the rav/master teaches his student/talmid, is not just something that is known to him only on the level of mind... he gives something that will be absorbed by the student.

So this means the rav/teacher has something clear, concreate and beyond doubt to give to his student...

In truth all that we relate to is in the category of 'light/ohr'. Light is intangible. Just as sight is impossible to fully describe, (try explaining 'green' to a blind man) there is no way to present this light. Light is intangible, but it is very real to the sighted person...!

In sight you are directly connected to what you see. The object is in its own place, and you relate to the truth of it. Sight brings the world to the reality level for the person.

Light/ohr is a direct expression from the essence – from the reality itself. Color brings to you the message of the object. The tangible element of the sechel is not really sechel. The basis is light.

Any sechel that is taught is essentially just revealing what the student already knows...

“I am Everywhere” p:56-57

AyinBase / Ayin Beis with R' Paltiel Wednesday 24 Adar II, 5774 

Page 56

2^nd line from the end of page – (line begins: "veha-inyan hu...”) For text, click: Here.

Yesterday we looked at the principle of ohr/light. This is central to chassidus. Light is an intangible presence. Just as sunlight does not exist without the sun, so too, in terms of chassidus – there is no light without the essence.

Light does not represent itself. It represents its source. It relates the recipient of the light back to the its source.

So in human terms, if you are in my home, and made comfortable there, the significance is based on my presence. The presence of the host is presented via the light/ohr, but ultimately you are relating to the essence.

The animal does not have this type of relationship. The animal benefits from the object. The human being relates to the ohr/light.

So there are 2 levels in ohr. Makif/surrounding light. And pnimi – inner light.

The inner light that can be enclothed in vessels is presented by means of them. Like when lunch is served at your friend's home. If lunch is served appropriately then the light is contained within it.

The surrounding light remains above and is not enclothed in vessels.

The surrounding/makif light is helem/hidden.

Here's an example:

• at essence man is everywhere
• the makif light is that he can travel anywhere
• the pnimi level means that he designs modes of transport (cars, planes, trains etc) that will take him everywhere...!

The light comes to full expression by stages. First it comes to makif and only afterwards into an inner/pnimi manner.

“Reality Like Water” p:56-57

AyinBase / Ayin Beis with R' Paltiel Tuesday 23 Adar II, 5774 

Page 56

2^nd line from the end of page – (line begins: "veha-inyan hu...”) For text, click: Here.

Anything worldly that is percieved to be contained within the world is not real. Because the world itself is not ultimately real.

So the reality of each thing is seen when its connection to the First Being is not lost. The translation of the Godly reality into derivatives is call 'ohr/light'.

A human being is small physically, but his light occupies an entire home. It is correct to say, that if you are in someone's home, you are his guest, and you are there by his grace.

There is a Godly light that provides for all of existence. He provides for all creations to be.

Inner light (ohr pnimi) is a derivative of the surrounding light (ohr makif). When you sit on a chair and feel comfortable and settled it is due to the design of the chain and its placement in an overall context.

The overall light becomes revealed by becoming enclothed in vessels.

“Infinite Terrain” p:56

AyinBase / Ayin Beis with R' Paltiel Monday 22 Adar II, 5774 

Page 56

4^th line from the end of page – (line begins: "hu bechinat...”) For text, click: Here.

The principle that the Rebbe has brought out is focused on binah. He explained how in the Zohar, binah is called the 'higher king'. He looked at how binah comes from chochmah, so why is chochmah not king? And binah is part of sechel, so how it it kingly?

We said that all of binah is constantly alluding to chochmah (not trying to create a new entity). It is 'king' because the elaboration of binah is the work of malchus (sovereignty).

All developments are rooted in the top. All development represent truth, not a circumstantial need.

We cannot understand life. But we all know that it is an eternal thing. It is reality itself. It is Godly. It is idiocy to say carbon is the basis of life. To know you have life in a body, and you're not a living body, is to have sechel/mind.

We know there is a First Being who was not created. This is based on our ability to relate to that which is higher than knowledge. This is like: “You can walk on a road, and grasp its contours and path, but you cannot grasp the earth upon which the road runs (even while aware of the earth and sky you cannot grasp it)...”

The higher king is the sovereignty element within infinity itself. The principle of malchus; that which provides for time and space. Just like a king – you never leave his domain.

“GPS; Looking at Truth” p:56

AyinBase / Ayin Beis with R' Paltiel Sunday 21 Adar II, 5774 

Page 56

At a third from the end of page – (line begins: "dehinay nodah...”) For text, click: Here.

The Rebbe is saying there is an element of wisdom/chochmah in binah/understanding.

This is chochmah that can relate to understanding... definition...

This understanding in binah is also called the 'resulting point'...

After a full exposition of the topic a final point results...

hasagah/understanding is narrow definition and attention, but it is not disassociated from the overall context, and after all you come back to the point of chochmah.

The point that results goes to the essence of the chochmah. It bypasses the whole exposition and relates to the essence of wisdom/chochmah. In this way he comes to the substantiation or verification of the essence of the thing... This is a deeper step. There is seeing, 'this is how it is', and there is a deeper level that sees, 'this is how it should be and there is a truth element to it being this way'.

The soul is true. The knowledge of truth is perfectly natural to us.

The flow from binah to malchus is called bracha/blessing...

A discussion from after class: