Concealed powers

AyinBase with R' Paltiel 5/31/10 Monday 18 Sivan 5770

Page 30. Around the lower third of the page. Line starts, “madrega she-be-biyah...”

Click on the herring (in tool bar on the right) to see text.

Ohr ein sof is dressed in atzilus and the tynug is drawn down into the lower worlds. An essential reality, an essential truth comes down to the world and if not for this, these lower worlds would just be a facade of an existence.

The 10 sphirot are the revealed source for the lower worlds – the 10 are the ohr ein sof coming into revelation. gilui/revelation is the bringing out of the content.

A person can have a fleeting thought, and then if he wants to express it, it takes, comparatively, a long time. There are two aspects – the thought itself and the content. Only that which is expressible can come into revelation.

The soul has hidden powers/faculties. When a person speaks he uses his revealed faculty of speech. Prior to speaking, he is not saying anything. Speech seems to be created when he meets another person and he needs to say something. From his own internal perspective, if it is just due to the encounter with another, then he's just being forced into a state that is not intrinsic. But speech is not created at this stage of the encounter. Internally, before any encounter a person can relate to others. Speech reveals an inherent truth.

For video, click here.

... וחיי עולם

The eye does not grasp what it sees

AyinBase with R' Paltiel 5/30/10 Sunday 17 Sivan 5770

Page 30. Around the lower third of the page. Line starts, “bechochmah...”

Click on the herring (in tool bar on the right) to see text.

This ohr ein sof that cannot be contained in a vessel can be contained in chochmah. And this is internalized in the chochmah. Binah seems to be the real keili, not chochmah. Hislabshut be pnimiut, means internalized, but chochmah is bitul, thus a non entity and doesn't grasp anything. The eye is the best illustration of chochmah. The eye does not grasp what it sees – it sees where it is.

So it is not grasped like it is in binah. Binah translates the sechel to its own terms. But sechel holds ohr ein sof as it is – it comes to life just like the ohr ein sof itself. The chochmah does not become an etzem, but it is a receptacle for ohrot atzmi-im. Ohr ein sof and oneg here are the same thing. It becomes alive, has to do with oneg, which is in every koach. Oneg is reprentative of etzem. Just like etzem is a true presence, oneg also has this quality. Chochmah is a keili for oneg. This oneg is disseminated downwards to all the kochot.

All chayut comes from the nefesh, but it first enters the chochmah and from there it is disseminated to the rest of the person.

Chochmah relates not to its experience, but to the object of its perception – this is its bitul.

Malchus is an illustration of revelation. All the activity in the kingdom relates back to the king. Chochmah, since it is in gilui has an element of malchus. Chochmah has the ohr ein sof and all the details are contained in it. If etzem cannot come down into the pratim, how is chochmah able to do it? Due to malchus.

For video, click here.

Atzilus is a world, but not in the full sense, just like chochmah is not a choach in the full sense of the world.



R' Groner on the occasion of the anniversary of his mother's passing...

... וחיי עולם

Pleasure of the soul

AyinBase with R' Paltiel 5/28/10 Friday 15 Sivan 5770

Page 30. Just below middle of the page. Line starts, “atsmi-im...”

Click on the herring (in tool bar on the right) to see text.

Chochmah brings the oneg hanefesh into the kochot and relates back the koach to the nefesh. It is an intermediary. The special ability it has to do this is that it is a vessel for giluim atsmi-im of the nefesh. This is a gilui that does not stand for the nefesh, is says, “this is what nefesh is” and chochmah is a keili for this.

Chochmah is like sight – it perceives the object as it is.

How does chochmah relate to ohr ein sof? It sets itself aside and “sees what there is to see”.

Chochmah lives with, and is fully affected by the ohr ein sof – it doesn't just see from a distance. This is like sight giving us a sense of being part of the world. In this way ohr ein sof gets the parameters of the world. For “world” one can ask “where does it come from”, but for ohr ein sof you cannot ask this. The question doesn't apply. Chochmah transmits to the world this level of reality.



... וחיי עולם

Light that knows no darkness

AyinBase with R' Paltiel 5/27/10 ThursdayNight 14 Sivan 5770

Page 30. Below a third from the top. Line starts, “bechol hamadrechot...”

Click on the herring (in tool bar on the right) to see text.

The tynug/pleasure is the G-dliness that is in every level. It is the primary truth of it. This oneg element in every level has commonality with that of every other level. The level is different, the pleasure of the head is different to that of the foot. The higher the activity, the more refined the oneg that gives it chayut/life. Nevertheless, there is a central element that is common to all.

There is pleasure in fulfilling the capability of every limb. The hand has certain abilities and there is oneg in using it. The point is that the oneg is of a superior quality to the koach. Oneg does not need justification. The oneg in everything is the G-dly presence in everything. The world view that the universe evolved is devoid of oneg. It is denuded of primary reality. The principle is that all is based on the survival instinct. Oneg is higher than the koach itself.

The tynug is first drawn down into a general level, before coming down into the specific level. In order to relate to the specifics you need to first have a general sense of the field. Olam of atzilus and kesser are completely different to the level above them. Chochmah has both these elements – it is gilui and helem (concealed) – it sees the matter that is concealed, as it is. Once this oneg is defined, then it can be disseminated at many different levels, but first comes the level of recognition of revelation.

Oneg always has to have a connection to its source through chochmah. This cognizance maintains the continuity. This enable it to to retain this quality. To have pleasure from a small thing there has to be a recognition that it is connected above – it relate to the infinite on a finite level.

Torah is from chochmah of atzilus – it relates to our world, but is not from this world. In this regard it is an intermediary, bringing G-dliness into our world.

This chochmah is a keili for gilui atzmi-im.

Gilui atzmi-im are revelations in their raw state – revelations that have not been prepared for presentation.

Chochmah is capable of recognition that there is such a thing as light that knows no darkness.

For video, click here.


... וחיי עולם

An element of infinity in every stage

AyinBase with R' Paltiel 5/26/10 Wednesday 13 Sivan 5770

Page 30. About a third from the top. Line starts, “u-bechinat ha tynug...”.

Click on the herring (in tool bar on the right) to see text.



Atzilus has an element of being similar to creation – there had been a movement to create atzilut – it cam from a pristine state to the level of presence. Not a primary being, but a created being.

From the pleasure that is in atzilus comes forth all the pleasure of the lower worlds. Tynug/pleasure denotes an essential presence. All that exists has a certain element of truth or oneg. The first state of tynug as it is in the hamshacha, is in atzilus. This is where the etzem is most fully identified. In every koach is an oneg and this is always connected to the nefesh, so too over here, all the tynug in the worlds is drawn from the pleasure in atzilus.

The table is on the floor – which is on the beams – which are on the foundations – which is on the earth, and the earth is hanging in space depending on nothing – the world is held in place by infinity. The solidity of the world is given to us to walk upon by The Infinity. This infinity is found in every stage. So too the tynug found in every stage. The concept of tynug / pleasure is that it is a reality in itself – you don't see the end of it. Every moment of life is an infinity. This is a G-dly spark that is present in everything. Those who rely on worldly things – wealth, power, etc – are in a constant state of trepidation. Oneg is true of itself and not dependent on quantity.

The serpent is venomous and angry, 'tho it has its food before it, aplenty, because it has been severed from a G-dly perception.

Chochmah has the ability to transmit the pleasure downward to the lower kochot. It has the ability to be a perfect channel. This chochmah in atzilus is the Torah of atzilus, and through it flows this element of tynug/pleasure.

“Torah” is from the word “ho-rah-ah” - pathway or guide. Usually when you think of this you assume it is to guide us in our proper way. We live in a physical world and you may think the torah is the guide to tell us right from wrong. While this is true and essential, it puts torah in a relative context, without pleasure / tynug. But the truth is that when the torah rules, even on what seems to be a majority vote, it actually refers back to the makor klali – the source. Really torah is a guide to show what are the pathways that allow G-dliness to enter the world. It identifies the channels and shows that elokus is present everywhere and what we do is to allow elokus to affect this or that element.

This torah of atzilus is the real intermediary between elokus and world.

For video, click here.


... וחיי עולם