“One and One is One... I was Born for the Purpose that Crucifies Your Mind” p: 70-1

AyinBase with R' Paltiel Sunday 19 Shvat 5772 

Page 70 – 8 lines from the end of the page (line starts, 'be klimpat nogah...')

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We said that all begins with the internal level, but every internal level brings along the external level and this is what is reflected in the creation of the world.

But still all is included in the will and pleasure of tynug/pleasure and mitzvot.

The whole world is just a 'by the way' in comparison to the principle.  

The world is a creation unto itself, yet it is entirely dependent on the inner reality. A mashal/metaphor for this is a fully healthy person, who in a depressed state does not have the physical strength to lift a hand. Without the spirit he cannot move. One's awareness of the bigger/G-dly reality is what keeps you standing physically.

We say, 'our G-d, King of the world... Elokenu, melech ha-olam' - but 'our G-d' sounds 'above world, but we are noting that the world comes to be due to His input.

From an external perspective even the human being just stands for the body. It is Israel that articulates the revelation into externality of the real purpose of things...

Jews negate the metzius of the nations. Jews declare their culture to be a non-entity. Rayvid says, 'where is he going? Animals!'

You walk on your feet. Not on all fours.

The souls of Isreal are rooted in pnimius/interior so when they see chitzoni/external reality they can discern how it is linked to the inner reality.

The original mashal/metaphor – one hosts a big celebration/simcha and familty and friends come to the event. Some are on the inner circle. The inner reality expresses itself fully and thus includes those in the 'outer circle'. And thus there is an elaborate 'affair' including everyone. And then later after the event the close friends and family come together and reflect on what transpired. This is the revelation of the inner reality (which initiated everything) at the end of the event. 

The whole world is irrelevant compared to the inner purpose (like the irrelevance of the food compared to the host in the above metaphor). Essence is presence in Israel and mitzvoth – this is the inner reality.

Torah reveals the G-dly element of all things in the world. The purification of the people is that, even while acting in the physical world they are cognizant of acting in a G-dly context.

Who underwrites your ownership of your house or land? It is a G-dly grant. All is His. And He gave things to you.

Through chochmah it is possible to bring Holiness down here.

“Prior Cause” p: 70

I carried you on eagle's wings...

AyinBase with R' Paltiel Friday 17 Shvat 5772 

Page 70 – 8 lines from the end of the page (line starts, 'gum...')

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Send this: The real you is beyond expression

At Seagate Rabbi talked with a student encountering obstacles. The goal was to get a sense of, 'what the human being is'. We have three levels of creations. We have the sea creatures – suspended in their medium – in the water – in a constant state of rest. Weightless. Floating. Supported. The fish are part of the water according to halacha.

The animals on the land have to hold themselves up. They have an element of 'self'. They hold themselves by relating to the ground. Their stance is relative to the ground. This is what we call an ha-arah/reflection of the ground. Their stance is not independent.

The stance of a human being is independent. He does not stand relative to the ground. His feet touch the ground because he acts on earth, but he balances not against the ground, but against himself.

Functionally he needs gravity of earth, but he's independent at a physical and mental level.

He has an essential presence. It is behelem. He is contained within himself. A real human being is capable of being completely dedicated to divine service, rather than fitting into the world. The human beings to the wold that principle of reality.

The human being represents the pnimius. He has a focus.

Man stands independently, but he is a finite entity. What is his independence. It is based on his soul. And it is based on his recognition of the presence of Atzmus. This is like having the host at the table where you are a guest and this gives it reality.

We look into the sky, we see the infinity of space. We stand not due to space, but due to the G-dly reality. Our awareness is not of the space of world, but His inner presence.

The inner presence represents the hidden aspect that cannot be defined or grasped.

“It is What It is Unto Itself” p: 70

AyinBase with R' Paltiel ThursdayNight 16 Shvat 5772 

Page 70 – just below the the middle of the page (line starts, 'me-od...')

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In essence the inner level is hidden. This is the hidden essence – meaning that its presence is not at all dependent on being expressed. It is what it is unto itself.

Because it reaches above without limit. And hence the excess and fringes that come with pleasure have no limit down below. The external level corresponds to the inner level. It too has an element of infinity.

This morning we talked about how the human being is an illustration and metaphor for the highest elements in G-dliness. Within the limits of the world, man represents and element of this essential hiddeness. Something that is completely 'stand alone'. The whole creation of the world would we insignificant if it were not for the human being, for the Yid.

He adds this profound element of truth. The profound reality that makes the world a significant place.

At Seagate Rabbi talked with a student encountering obstacles. The goal was to get a sense of, 'what the human being is'. We have three levels of creations. We have the sea creatures – suspended in their medium – in the water – in a constant state of rest. Weightless. Floating. Supported. The fish are part of the water according to halacha. 

The animals on the land have to hold themselves up. They have an element of 'self'. They hold themselves by relating to the ground. Their stance is relative to the ground. This is what we call an ha-arah/reflection of theground. Their stance is not independent.

The stance of a human being is independent. He does not stand relative to the ground. His feet touch the ground because he acts on earth, but he balances not against the ground, but against himself. 

Functionally he needs gravity of earth, but he's independent at a physical and mental level.

He has an essential presence. It is behelem. He is contained within himself. A real human being is capable of being completely dedicated to divine service, rather than fitting into the world. The human beings to the wold that principle of reality. 

The human being represents the pnimius. He has a focus.

We have looked at the metaphor of the way we cannot perceive the end of space. Even though space is a composite of units of space. The reason for this perception is because we cannot perceive a place where 'He is not present'.

Man stands independently, but he is a finite entity. What is his independence. It is based on his soul. And it is based on his recognition of the presence of Atzmus. This is like having the host at the table where you are a guest and this gives it reality. 

Ownership too, has to do with this essential quality of the human being.

In the future time the external level will be re-incorporated in the inner level. Now you see space and the owner as separate – you will see them unified. There will be no dimensions and yet there will be dimensions. 

Everything is included in Israel and Torah which is the core of existence. “If not for my covenant, I would not established my laws of heaven and earth”, says G-d. All of the rules of nature are secondary to the essence – to the core.

“Not a Smart and Pleasant Companion” p: 70

AyinBase with R' Paltiel Thursday 16 Shvat 5772 

Page 70 – at about the middle of the page (line starts, 'hi belev...')

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The inner level carries the external level with it. The inner level is the intention in the creation – torah and israel, and the outer level is the world.

This world represents just the infinity of Elokus rather than the intent.

There is a simple will to create the world. And there is an increasing amount of revelation.  

The inner level has the external elements and the inner level has no measure and goes 'upwards to no end' (meaning in essence it is hidden and not defined by revelation). This is the difference between the inner and outer levels. The outer level is defined by revelation and expression. The inner level is essentially hidden and contained in essence.

Torah has no presence – it is representative of the truth of atzmi/Essence.

Torah has an element where it give practical benefit and directives. Then there is another level that shows on its infinity – that is the essence of Torah. The fact that it descends to the physical world and gives directives is not a compromise, it is indicative of its greatness. It has the power to overcome the helem/concealment of physicality. It has rulings that 'pierce the mountain'. Torah creates the world. It reaches upwards without limit.

And up above it is hidden – it is not revelation dependent. No matter how much expression it finds it is essentially hidden/be-helem. When you are a guest at a table, your host is not a smart and pleasant companion, he is there in his full helem/hiddeness – his full presence. The reason we can take this human experience as a metaphor for the most sublime matters is the unique human gift – we have been made in His image. We have a real presence – malchus – depth of truth because we are representatives of malchus shamayim. This is the real depth of human perception. We see the world differently from all other 'creatures' – we are capable of seeing it 'from above', from a G-dly perspective.

'My truth exists only in recognition of the presence of the Host', says man.

A man came to the Rebbe and said, 'I came to get to know the Rebbe'. 'Nu, so you know me now?' answered the Rebbe. A Rebbe is essence in a body. And so too every human has this hidden level... 

“The Fringe of Revelation” p: 70

AyinBase with R' Paltiel Wednesday 15 Shvat 5772   

Page 70 – at about the middle of the page (line starts, 'hi belev...')

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Note: see Rabbi Groner tell a Tu B'Shvat story at the end of the video

We are talking of the fringe of revelation that comes are a result of the level of pnimi/internal.

What is internal/pnimius? And what is chitzonius/external? A king has a huge palace. What is it? Is the building and the rooms inner or outer? It is a chitzoni/external expression. The structure of the palace is based on the space it occupies – this is the way the presence of the king takes form on the outside. Pnimius/internal is something that would be exclusively representative of the king.

Anything that is composite is external.

Chitzoni/externality can devolve to a very low level.

Oneg/pleasure is internal and stays within. ratzon/will faces the outside and is an expression of 'what he want'.

This is an oversimplification. ratzon/will is on equal standing with oneg/pleasure with regards to the etzem/essence. This can be seen by the way that will can have power over pleasure. Both pleasure and will are very tightly connected to etzem/essence, but their natures are different.

If someone wants a big house, one could say it is for comfort, or for honor, or a means for entertainment... This is like saying, 'he wants it for 'outside reasons'. But though this is an external desire, for a house, there is an underlying reality with a different messaage. We said, the world is made with chesed/kindness. We usually think of chesed as kindness. But what is behind it? The root of this emotion is in the essence, like all other qualities, and the root of this kindness is the limitlessness and the lack of reason for restraint... Now on the level of the human being there is a level of this gedulah/greatness that he senses in his soul. He relates to greatness (and here we're not talking of a shallow 'show-off').

There is in the soul of man – he is a real presence in the world and he occupies an entire area. So there can be an external expression that is based on the will of the soul. Now he has a big house because of his inherent greatness.

When He said, 'I will build the world with chesed', this is a simple will that represents his greatness, and it is above chochmah/sechel/mind. It is simple and incorporates everything. The fact that this simple desire arose, without any particular intent, means that it can devolve all the way down to this lowly world.