“By the Sound of Your Voice” p: 67

AyinBase with R' Paltiel ThursdayNight 24 Tevet 5772 

Page 67 – 6 line from the top of the page (line starts, 'ukmo ken...')

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Knowing G-dliness to the 'tangible' level has an advantage of the inherent knowledge.

It has a level of grasp or comprehension and thus the truth of it is revealed to an even greater extent.

The blowing the shofar is like the cry of the prince who was estranged from his father and can only be identified by the sound of his voice. The king could not recognize his son by sight, he was not allowed past the guard at the gate, he is unrecognizable and cannot prove who he is. He starts to cry and call – and the king recognizes his voice.  

The grasp/comprehension is a personal identification.

The advantage is for the recipient, but it also reveals a more profound element in the Source itself.

That which is present in absence is deeper is than that which is just present.

Tynug/pleasure is something which does not even ask for a reason. 'This is reality – it does not need a reason'. Chochmah is able to recognize the truth at that level.

Thus the advantages of 'kisses of the future' tho they will be in a time of the revelation of the essence of the soul, will be experience – there will be a hergesh/feeling.

This is like, Moses saying, 'show me Your glory', but what was he asking for, he talked with G-d like, 'a man with his friend'. So the Rambam says he will have a 'grasp' of Him.

This is the advantage of the 'kisses' - it is a kind of felt knowledge – personal experience. This is not contradicting the true principle that the souls are rooted in essence, and that the tangible union is the down flow of the essence, yet they are requesting the 'kisses of His mouth' – by means of this there will be the revelation of essence – to the extent that it will be identifiable.

David with his barrels!

'Not felt' truth is certainly higher, but the 'felt and experienced' truth 'tho lower has advantages. 'I will stroll amongst you', says G-d. 'Like two friends walking' and then it says, 'and I will be your G-d', so Rashi says about this second phase that you may think the awe will be missing since we will be like friends, yet there will still be the awe! 

A human being is a reflection of G-d in this world. The other nations are like an imitation of this factor. The real support is from Above. And Israel stands. Others that imitate a real stance provide an element of choice... Israel is suspended from Above. And the stance of Israel, brings the Source down to a tangible level. He stands out. How does he do it? It is a wonder!

This is a showing of choice. He made many things and nations at various levels. He made groups of entities and He chose one from among equals. 'He made seven days and He chose the Sabbath/Shabbat. He made many lands and elected Israel. Made many nations and chose the people Israel, 'you are a holy nation, and you are His domain'.

This domain has to do with more than utility and practical value, this has to do with the very essence.

Even at the time of exile, still it says, 'did any other god attempt to take a nation out of another nation, as He extracted us from our sunken state in Egypt, yet He identified us there and chose us...?!'

In the time of exile it remains the same truth... and ultimately this is what surfaces...

Just like oil won't mix with water.  

“Infinity in Your Pocket” p: 67

AyinBase with R' Paltiel Thursday 24 Tevet 5772  

Page 67 – 4 line from the top of the page (line starts, 'ha-atzmi...')

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We are saying that there is an advantage in the essence coming to a level definition or grasp.

This is like 'knowing G-dliness in a tangible/identifiable manner'. The advantage is that one has an real grasp of the G-dly topic.

The focus is to what extent there is the union between the soul and G-dliness. When it has the inner essence it is completely unified, but at that sublime level, the lacking is that on the level of functioning faculties the union would not be present.

When you look at something you see the reality of something and are united with it, but you have it only while looking. If you grasp something and touch it you can put it in your pocket and have it with you, but here the level of unity of lower.

Tfisah/grasp exists on many levels. Here we're talking about the level of chochmah/wisdom. This is not 'grasping with the hand, or saying I know the consequences of this or that, which means you don't have a real sense of the richness'. Muchash/sensed in chochmah means being in connection with the essence of the tynug/pleasure except that it is at a 'grasped' level.

When the essence or pleasure is at the grasped level there is a certain advantage. When at the level of essence, 'it happens to be the truth' but at the level of grasped reality, one senses, 'this has to be the truth'.

This is what transforms the whole world – the Alter Rebbe explains higher and lower union. Above there is 'nothing but G-dliness', but in the lower union there is a world that is nullified to G-dliness. This lower union brings G-dliness into the entire existence... this is chochmah/wisdom.

“Pleasure Beyond Reason” p: 66

AyinBase with R' Paltiel Wednesday 23 Tevet 5772 

Page 66 – 1 line from the end of the page (line starts, 'halbasha...')

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We are still looking at what will be the advantage of the level of kisses in the time to come when we will have essence itself.

Playthings/toys are a metaphor for a soul pleasure that has no sechel/mind or reason to it. And when this higher level comes into chochmah/mind it is still an essential pleasure, yet still it comes in some form – there are definitions. You can identify what the pleasure is based upon. But real essential pleasure the way it is above chochmah is not formatted or in any formation whatsoever.

Why do we call pleasure the way it is experienced in chochmah/mind called the essential pleasure?

In our experience we have seen (the metaphor of eating used yesterday) how we can see a practical level and and essential level.

The pleasure as it is above form and reason as it is in the soul, even though it is essential and simple and true... united with the essence... and not sensed through any kind of a form... nevertheless there is an added advantage provided by the essential pleasure that comes down to a level of experience in the hidden chochmah/mind.

This added benefit is the grasp of the topic. In this grasp/tfisat is an added benefit even in comparison to the essential pleasure as it is above.

This is like knowing G-dliness in actuality/senses – there is an advantage to this lower level of grasp/perception.

  

“The Value of Making Sense” p: 66

AyinBase with R' Paltiel Tuesday 22 Tevet 5772  

Page 66 – 3 lines from the end of the page (line starts, 'ha-atzmim...')

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We are going to be looking at the principle that essential 'toys/shashuim' (Torah in this context) when coming down into chochmah have an advantage over how they are in essence.

Humans have aspects at the essential level and also at the practical level.

Take eating. You could say eating is a 'necessary evil'. It is not his primary activity. But this is not altogether true – he is created in such a way, that he must eat. We invite a guest and have a meal together. So too weddings and other joyous moments. We say it is 'eating before Hashem'. Thus the way you eat also comes from your essence. But the way it is in the essence is without any halbasha/form. Because it is a soul quality it also has a practical manifestation.

When something is recognized in chochmah, although it recognizes the essence of the pleasure, yet still it is the recognition in a form – it is a recognition that is 'formatted'.

Like eating – we do it in a way 'that makes sense' and eat neatly also that there shouldn't be a mess, yet there is a deeper topic of doing things in a way that is complimentary to the human being, yet it has an external form of 'making sense'.

But the real pleasure in its source, prior to being dressed in chochmah is stripped of form – it is higher than any form (eino bah beshum ziur klal). Chochmah means 'wisdom'. Why is it called 'chochmah'? It takes pure wisdom, there is no practical reason for the search – chochmah just says, 'this is it!' In chochmah one senses there is a fundamental reality in truth.

“Play With Me” p: 66

AyinBase with R' Paltiel Monday 21 Tevet 

Page 66 – 6 lines from the end of the page (line starts, 'ha-atzmi de chochmah...')

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'Kisses' are the essential pleasure inside the hidden level of wisdom (helem ha-atzmi de chochmah).

This hidden wisdom is the ta-amay torah – which is the essential tynug/pleasure.

In the future times the souls will be in the pristine state of how they are in their source.

So if it has the essence, what is added by a translation into chochmah. Still there will be an advantage.

A toy is something that has no functional/practical value. It is not real in the practical world. So there is no concern there, 'is the car working or not working' thus, the child relates to the toy in positive terms – for the child, the toy is entirely, 'the way you want it to be'.  

The toy suits you 100% - it is how you perceive it from you essence. Here in our context the essential toy is not only 100% positive, but it is also not imitation of another world – it is how the Essence wants it! He delights with it, with his very soul.

All the faculties are in the soul, not because they are solicited by external conditions. The soul/nefesh can express itself. From a negative/worldly viewpoint one could say, 'there is noting I cannot do' and the soul has chochmah to address all these needs. But the opposite is true, 'there is no place the soul is not – due to the essence of the soul'. The soul is an absolute presence that is expressed in chochmah. The nefesh can perceive the topic, but not through learning about it, rather through an inner apprehension.