“The World in which You Participate!“ p: 56

AyinBase with R' Paltiel 9/22/11 ThursdayNight 23 Elul 5771 

Page 56 – at the top of the page. 

We have come upon an element that we have not previously discussed. That element is the 2 aspects within chochmah itself.

The haskalah, when it is as it is contained in chochmah, that level can be turned in any direction he wants. But then when it comes into binah and haskallah it become solidified and cannot be turned. The metaphor for this is water and firmament.

Let's look at 'haskalah she hu be chochmah' – it would seem redundant. In the chochmah there is haskalah and they are not synonyms. This morning we started to look at these 2 elements in chochmah.  

p 56, AyinBase, Rebbe Rashab (right click to open in new window ete...)

We need first to get past our first impression of sechel, 'that it makes things work', rather it is more alive and primary than that.

Rabbi related, that he spoke with a man today who says he 'feels dry and insensitive'. Rabbi said, 'I tried various ways to get to him. The sun was shining. I said look out the window. Now what would your reaction be if I told you 'you are looking at a painting'. He reacted slightly that this would be a loss. I explained to him that the painting is just an observation, the real thing is announcing the world in which you participate! You didn't make this world. He put you here. Your realization of this world is chochmah. Realization of a truth that does not come to you via any kind of experience.' in the chochmah there are 2 parts – 1. the truth and 2. what it means to you – this is the haskalah of it.

The value of the beauty of reality in contrast to that of a painting is the significance. The painting is a reflection of a point of view. The initial impression and the haskala occur concurrently.   

Yes, the chochmah is like ratzon/will in that is is the truth, but it is the observation mode rather than the essential level.

In chochmah there is the additional element of 'it makes sense'. This is already the haskalah level of the chochmah.

Once some thing comes down to hasagah it becomes 'your knowledge' and there it is not possible to turn it around since it is either one way or another.

This is like The Flood at the time of Noah – 'man's thoughts are continually evil' and this was the cause for destruction, but later this exact argument was used to his merit. 'He's evil from his youth' and thus needs special dispensation/patience. Hence sechel that is based on reason can change. So why did we say binah is solid and cannot change?

In all sechel up to daas can always be changed.

When it comes to hasagah there is already a form. A sense of ramification. Merit or accusation.