“You Make My Questions Disappear” p:57-58

AyinBase / Ayin Beis with R' Paltiel 

Thursday 10 Nissan, 5774

Page 57

At 2 lines from the end of page – (line begins: "shekolel...”) For text, click: Here.

Sovev and makif means that which was from a higher level. It surrounds that which is revealed.

The significance: the revelation is a very finite message. Thus it is in constant need of substantiation. This substantiation might be construed as the basis for that revelation. But if that happens it lacks all significance. But, yes, there is reality in the finite revelation. This can only be grasped if it is realized that there is a makif that is providing for the revealed level.

When you ask, 'where did this come from?' and then 'where did God come from?' - but if you ask this of you don't grasp the subject. At the infinite level the question dissipates. Makif/surrounding level, does not get created.

'Makif' alludes to 'reality itself'. If gives reality to the inner/created levels.

We are saying there is infinite light before the contraction/tzimzum. This light already possessed the what would becomes the creation, which was to follow.

All the activities of the chocham/sage reflect his reality – the way he walks, talks, eats, etc... this is demonstrating that the specific revealed levels are reflective of the light that precedes the contraction.

All that exists does not stand on the basis of its functionality. It it the infinity (ohr ein sof) that gives it reality.

“Don't Be a Fool” p:57

AyinBase / Ayin Beis with R' Paltiel 

Wednesday 9 Nissan, 5774

Page 57

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

We talk about the cup on the table. What we observe and what sechel/mind relates to is not the tangible and coarse presence of the world. Sechel/mind relates to the will of the world – that the world is alive and wants to be.

If a robot put a cup on the table it would be incorrect to say 'the robot put it down', all you can say is the cup 'landed up over here'. A robotic action is not an action. A robot acts by a program.

The light that precedes the contraction is what give all of creation a sense of real presence.

In the process of creation and creation itself, each thing has an explanation for why it is here. And each explanation needs further explanation. And we go to the top and say God created the world. And we ask, 'why did He do it?' and we go higher till the 'buck stops' at ohr ein sof she lifnah hatzimzum (the infinite light that precedes the contraction). There, no question exists because it it is not a functioning presence.

“Home” p:57

AyinBase / Ayin Beis with R' Paltiel 

Tuesday 8 Nissan, 5774

Page 57

At about 10 lines from the end of page – (line begins: "machshavah...”) For text, click: Here.

In everything there are two concurrent principles – the general and the specific; the surrounding and the internal.

There is an initial line of light that creates the world.

It comes from the light that precedes the creation of the world – the surrounding light. The surrounding light that provides the possibility for world... a hidden realm that internally has the principles that will eventually become revealed...

Every human being has a general will that precedes any specific project or action. And the word is not a neutral uninterested presence. As you walk the earth cares about your thoughts... the earth has a certain meaning and is calling for a certain quality... the world is presenting itself and has the will to be, based on His will. Every tree wants to grow. It wants to grow on the earth. There is an overall will and everything is a participant in this will.

The tree is wanting to participate in the overall vitatality in the world.

Everything wants to live (not to be). Everything has a will, that is representative of a Godly will. In everything there is a Godly truth. A fruit wants to be what God made it, not to survive.

“Intellectual Honesty” p:57

AyinBase / Ayin Beis with R' Paltiel 

Monday 7 Nissan, 5774

Page 57

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

Intellectual honesty, is to allow the human intellect tell you about reality.

~

“Objective Thinking” p:57

AyinBase / Ayin Beis with R' Paltiel 

Sunday 6 Nissan, 5774

Page 57

At just above, the middle of page – (line begins: "levad...”) For text, click: Here.

In 'will' there is no reasoning. It has the reality itself. At the lower level sechel/mind justifies the view of ratzon/will.

The sechel is subservient to the 'will' and not to the world. It justifies the presence of things not based on a worldly explanation, but rather on the basis of a higher reality. This is a very important point to keep in mind, since the secular view is that everything is based on worldliness.

Chochmah realizes there is more to the picture than meets the eye.

Inside the text: when a person does something, there needs to first be an arousal of the will, for this thing to be done...

This arousal is different from the initial will, which is based on life itself and not involved with any specific interest.

Then the arousal of the will comes into sechel/mind where a logical imperative is found... and then it comes into the emotions of the heart... till it reaches the level of actual performance.

The fact that a human being can own anything is due to the fact that the world was created for the human being. God gave the world to the human being. Ownership is not base on external parameters. There is true ownership granted by the Creator himself. Humans represent the creator and have the power to own a piece of land...

When you build a house and put up 4 walls... it is not the walls that keep others out and define ownership... The walls have a positive role: they are there just to identify your ownership and define the space and allow for all the furnishings...

The real inspiration for any deed is the 'will'. Once you lose track of the inner will the deed begins to get off track...