“Light Travel” p:72(15)

AyinBase / Ayin Beis with R' Paltiel 13 Kislev 5775 

Page 72(15)

Near top of the page – about 7^th line – (line begins: 'be-etzem...') For text see below.

We have been talking about light. How does that relate to our simple reality...? When we received Torah it was due to our statement, “we will do and understand”. We preceded deed to understanding. Torah is not 'that you may live a decent life in the world'. Torah is saying, 'there is no world. There is just the king – serve Him'.

Our task as a people is to bring essence into the world. This is what Mashiach is.

Shimon and Levi wanted to destroy all of Shchem due to what they had done to Dinah. They wanted to uproot a desecration of God's name, so that it would not become fabric of the world.

Chassidus reveals the essence so that it can be absorbed in our midot and sechel.

This type of understanding is not what the world calls 'understand'. Real understanding is a Godly revelation from the soul at the sechel/mind level.

This is the significance of opening one's mind to sensing these fine concepts. And we don't come to it unless we are told about them... and then we come to the sense that, 'yes, there is essence beyond understanding, and that is the reality'.

Regarding essence, 'knowledge' is not applicable, since essence has no definitions, or borders...

“Present” p:72(15)

AyinBase / Ayin Beis with R' Paltiel 12 Kislev 5775 

Page 72(15)

Near top of the page – (line begins: 'hamuphlah...') For text see below.

A human being occupies his home by virtue of his presence. By means of his essence. A man's home his under his domain. Even without a word it is his home. On what basis? On the basis of light/ohr.

This is because God has assigned the world to the human being. To reflect Him. Man's quality is not that of the created, but of the Creator.

The human being has the divine mandate to capture the world and develop it. And man's jurisdiction over the world is not due to any action on his part. It is due to Godly action. The world was made in such a way that the human being is its owner. The human being complements the world and puts it in a category of reality.

Man represents a Godly presence in the world.

That man owns the world by God's decree is in the category of 'essential'. This means that it is not a procedural relationship. His presence automatically transforms the world.

“Let it Rain” p:72(14-15)

AyinBase / Ayin Beis with R' Paltiel 11 Kislev 5775 

Page 72(14)

At 4^th line from end of the page – (line begins: 'hamuphlah...') For text see below.

We sense a Godly aspect in the world. The world is not just world – there is a Godly life embedded in it. And this lets us realize a Godly reality that is above the worlds...

This Godly level that is above world is called sovev/surrounding. It is not dressed into the worldly reality.

We can sense how rain isn't just water falling, but rather it is made and sent to enliven the earth. This is Godliness in a worldly context.

Then there is essence unto itself. At this lofty level there is no element of 'providing life'. From the sun's perspective, darkness does not exist. 

There is knowing the existence of the level of sovev.

This light of sovev comes from the fact that there is a Godly will to be revealed.

“Surrounding Embrace; Look Ahead” p:72(14)

AyinBase / Ayin Beis with R' Paltiel 10 Kislev 5775 

Artwork by Yitzchak Bloom

Page 72(14)

At 5^th line from end of the page – (line begins: 'be-gan eiden...') For text see below.

We are saying that by getting to know and understand the light that is in vessels, we get to see the light that transcends worlds – sovev kol almin.

The surrounding light is on the one hand higher than world – it cannot be defined and put in a vessel/definitions. On the other hand it embraces the world and allows it to receive the light that fills the worlds (memaale kol almin).

If it surrounds the world, then how is it transcendent? The answer is that it is beyond being dressed into the world. And it is wondrous. And what is the point of knowing something beyond world, when you are in the world? The answer is that world per se is a lie. It is all about darkness and tangibility. And knowing by touch is not knowing the thing at all, only how it affects you. So there is no reality...!

So knowing only by means of world is living a lie. No reality to it. The presence of the Creator gives the world a reality. And that is the sovev – the surrounding aspect that provides reality. This is the Creator relating to his world. This is kingship.

Etzem ohr ein sof is how the light from the Creator is unto itself. This is above the element of sovev/surrounding light described above.

When a child learns to ride a bike, he is told, “don't look down. Look ahead”. So too, our life is based on 'looking up'. The world could not exist without the sky. There is no reality without 'shamayim'.

And here (below) are some notes from Yehudah:

Just a few quick thoughts. I've been wanting to write something for a while just to get something out there. Not very good, but here goes:

Memale Kol Almin – reflects itself in the world on a worldly/ functional level. Yet it is ohr, not worldly functionality. Example: suspension bridge captures the spirit of “where a person wants to be, there he is” on a worldly level. “He is wherever his ratzon is” is not a worldly statement. It is a truth that is higher than world. On a worldly level, he is not automatically everywhere, he has to “get” there. The fact that he wants to make a bridge reflects the fact that he belongs everywhere. A suspension bridge reflects this truth in a limited way. It gets a person across a particular body of water, but it reflects a human/G-dly truth. The fact that it reflects a truth is what makes it ohr. Yet the ohr is mislabesh in kalim. It is not purely kalim. 

Sovev – it is shyiach to the world but beyond being mislabesh in the world. Fact that it is shyiach to the world means that it is a presence that can be recognized by the world. There is a big difference between the way a host serves a guest or the way a waiter sets out a meal. The host has the guest in mind. There is a connection. Sovev represents that G-d wants the world. He is host and we are the guests.

Yehudah

“The World and Truth” p:72(14)

AyinBase / Ayin Beis with R' Paltiel 9 Kislev 5775 

Page 72(14)

At 5^th line from end of the page – (line begins: 'be-gan eiden...') For text see below.

World is known by its effect, not by its truth. It doesn't have truth.

It does not exist on the primary level. It exists on the level of effect.

Sight relates to reality, to the truth, not to the physical situation.

The worldly view of sight/light is stripped of the Godly element.

By sight we can relate to a physical object without coming into contact with it – this tells us of a Godly reality.

And by this we sense a light that does not manifest in worldly terms... a surrounding light that is beyond worlds.

This is about the principle of creation: in order that God be known. And that knowing starts with where we are and memaale kol olmin (His presence in the world). Till we reach up to the level of sovev kol olmin (His surrounding presence).

And the level of sovev provides reality to the level of memaale.

We are exposed to 2 systems of thought – 1. through Torah and 2. through world. Worldly thought came to the idea that the human being evolved from monkeys. The world finds itself from within itself. But we have been given something different. By contrast we know what we are being given to know and what we are shown. We know of the world's existence by means of the first verse in Genesis – 'in the beginning God made heaven and earth'.