“A Man In Full” p:16/12

AyinBase / Ayin Beis with R' Paltiel, Nissan 5775 

Page 16 of pamphlet – (At middle of the page. Line begins: 'ach ayno...'). Page 12 of the book. For text see below.

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This morning we introduced what will enable us to understand what follows on this page.

From where does a human being get an essence? If he is an evolved life form there is no essence. If he is a creation he has essence. Indeed God made man – made a man in full – with all his intelligence, abilities and insights. He told him, 'you can rule the world. The world is there for the sake of your effect upon it...'

Therefore this human being, with his essential reality cannot loose it. Even if he falls, and he is lying in the gutter and he looses it, still he has not lost it!

Similarly everything that comes out in atzilus and the worlds below it is concealed within the ohr ein sof – within the infinity – within the essence.

So how is it that the world of atzilus, is united with essence and yet at the same time a total novelty.

And atzilus is and intermediary between infinity and the world below it.

It takes the higher element and reduces it to a level where it is now appropriate to be given to the lower level. The intermediary is of such a quality that it can relate to the higher element without losing its connection to the lower elements.

The intermediary has something akin to the created beings and something akin to the infinity.

Atzilus has lights/ohrot that are representative of infinty/essence, and atzilus has keilim/vessels, that relate to the lower worlds.

It is a reduction of His completeness to say His infinity is beyond relating to the area of definition and limit.

“Beyond Words” p:16/12

AyinBase / Ayin Beis with R' Paltiel, Nissan 5775 

Page 16 of pamphlet – (At 7th line of the page. Line begins: 've-al-ken...'). Page 12 of the book. For text see below.

Please feel free to leave comments below or collaborate with us in Slack - for an invitation to Slack and questions: dailychassidus@gmail.com

The first principle is that there is a First Being. Only that which is provided for by Him, has a presence.

We have the principle of 'nothing compares' (ein aroch), and here in this world it becomes apparent. “Yes, we get all from the First Being, but in such a manner that we cannot identify it in the Source from which it comes. And why not if we know it comes from there?! The reason is that the place where it comes from is beyond the grasp of sechel/mind. Sechel can only grasp that which has a process.”

For there to be a process to occur, there has to be something of an active element, or information that is exchanged. Without that it is above identification.

When we encounter a presence – the First Being, that does not have an activity that called it forth, it is beyond our comprehension.

And then he called forth the world in a manner beyond action. Even if we say, 'it is by His will', that he made the world, it can be seen as something active, but the word lands up giving testimony that 'He is present' and nothing else.

The variety that is seen in the world is representative of Him. Gold and silver are both physical. But they are different. They have different qualities. This indicates His presence has gone through and is the source for the variety.

So if atzilus is world, it is not just a presence – it stands for various qualities. And the variety expresses itself in physicality which does not indicate qualities! And the Rebbe addresses this by saying that atzilus is the link between Him and the variety.

Atzilus has all the variety that world represents. But at the same time it has the complete simplicity of His presence.

The wise man goes beyond personal experience. He goes straight for reality, which is beyond experience. He goes for the King. This is atzilus. It is bent on the absolute truth and is capable of having it, without losing itself.

“Obvious Truth” p:16/12

AyinBase / Ayin Beis with R' Paltiel, Nissan 5775 

Page 16 of pamphlet – (At 7th line of the page. Line begins: 've-al-ken...'). Page 12 of the book. For text see below.

Please feel free to leave comments below or collaborate with us in Slack - for an invitation to Slack and questions: dailychassidus@gmail.com

We say 'nothing compares to You in this world'. And why is 'this world' mentioned? Nothing compares to Him in any world. The answer is because in this world we encounter physicality which denies any source – it says it cannot be traced to a higher level. This means it came to be in a manner of 'nothing compares' (ein aroch).

Because this world does not point to a source, while being a derivative from above, this indicates that the Above is beyond compare.

Things in this world are present by virtue of the effect they make. This is the category of yesh. By contrast ein/nothing is present by virtue of its truth, rather than by means of its impact. The world is 'yesh mi ein' – 'something from nothing'.

On the one hand the world of atzilus reveals only that which was concealed. On the other hand it is novel creation.

Nothing can exist except to draw on the 'Source of all sources' – ohr ein sof. He is the source of all. And that source is totally without definition. So how can such a Source create a defined entity that is based on impact and effect?

Atzilus is the intermediary – I provides for this ability to create... it contains two opposite elements. I has elements of Source as well as something that is akin to the creations...!

“Nothing Compares to You” p:16/12

AyinBase / Ayin Beis with R' Paltiel, Nissan 5775 

Page 16 of pamphlet – (At 3rd line of the page. Line begins: 'huraym...'). Page 12 of the book. For text see below.

Please feel free to leave comments below or collaborate with us in Slack - for an invitation to Slack and questions: dailychassidus@gmail.com

We say 'nothing compares to You'. This is in contrast to 'cause and effect'.

In the cause and effect process, things can be traced back to their source – to their cause.

Even though 'mind' is in a different world from that of 'action', yet the action can be traced back to sechel/mind.

In sight, you are convinced the object is there. It provides an objective reality. Touch is subjective. Sight is like the world of sechel/mind.

And yet the sight is what enables touch! If you don't see your food you don't appreciate it. Sight substantiates touch and taste.

Physicality comes about in a manner of 'no compare' – it is 'something from nothing'. It gives no outward testimony as to its origin.

The physical world may even seem to assert that it is the basis, without an origin. This is a worldly view. It is due to the lack of the sense that there is a reality that is more basic than both the physicality and the spirituality of the world. Human beings become subservient to the world. The real intent is the that the human being is the benefactor of the word, not the beneficiary.

Chochmah has a knowledge of reality that is superior to that gained by touching the world.

It tells you that existence is not an accident.

Chochmah says, 'I know reality before you showed me the physical. It is based on the First Being. He preceded the physical.'

So in this world we first become aware of the real 'no compare' because we see the physical and we know there is a reality to it. The physicality wakes up our real sechel/mind.

“What This is About” p:16/12

AyinBase / Ayin Beis with R' Paltiel, Nissan 5775 

Page 16 of pamphlet – (At top line of the page. Line begins: 'bechelek...'). Page 12 of the book. For text see below.

Please feel free to leave comments below or collaborate with us in Slack - for an invitation to Slack and questions: dailychassidus@gmail.com

We are discussing 'cause and effect' as a way to contrast different ways of origination.

The lower level of the cause relates to the upper level of the effect.

We are aware of thought, speech and action. We can lose sight of what really enlivens and motivates them.

Imagine a person walking. As he walks, if he loses sight of his goal, he loses the energy of walking even though walking is a simple process. The initial goal sustains him throughout and each step depends on it. The walking does not become automatic.

So the level of action has the motivation/emotion that motivates it. And similarly the motivation/emotion is based on a much higher inspiration that makes it an imperative, and that is the mind/sechel. There is an element of mind in the emotion, and an element of emotion in the action.

All of a man's simple actions have to be connected to the top – to the mind. And then they have vitality.

The lowest, most mundane actiion is originally contained in the sechel.