Friday, December 15, 2017

“Live With This” p97

David - by Michelangelo

“Wisdom/chochmah knows that He is ever present everywhere.  This is what we live with.  This is what we wake up with.“

“Live With This” p97

AYIN BASE - REBBE RASHAB - with R’ PALTIEL
Kislev 5778

P 97 (of the pamphlet) at 7th line of the page - line starting “ubevo”  [P 72 of the book]

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Wisdom/chochmah has the Primary Reality [yesh ha-amiti] as the main reality.

The basis is the ‘First Being’.  Our minds cannot grasp this.  But it is the foundation of all foundations.  This is what is recognized in chochmah/wisdom.

This is the divine gift.  It is not a worldly entity.  

Wisdom/chochmah knows that He is ever present everywhere.  This is what we live with.  This is what we wake up with.  

Understanding/binah is the next-of-kin to wisdom and delves in and tries to understand what is there.

There is the false perspective: ‘let the world tell me about itself’.  But this is not a source of wisdom.  The world did not create itself, and cannot be the source of wisdom.

Understanding/binah starts from ‘not knowing’ and then examines the wisdom it receives from above. 

Binah realizes ‘there is more to this truth than meets the eye’, but it cannot grasp it.





Thursday, December 14, 2017

“Whole” p97


“The True Presence:  if there is such a thing as a true human presence, we should be able to see the truth of The True Presence.“

“Whole” p97

AYIN BASE - REBBE RASHAB - with R’ PALTIEL
Kislev 5778

P 97 (of the pamphlet) at 7th line of the page - line starting “ubevo”  [P 72 of the book]

To join our whatsApp chat or receive the Notes Only  Broadcast on whatsApp write to: dailychassidus@gmail.com

Contrast looking into a room from the outside, with being within the room.

You have a presence and existence not because you fight for it.  You were sent here and are sustained by the Creator.  All things in the home represent this human spirit. 

Each room and its furnishings come to life due to the presence of the human being.  The furniture is not there to fill a lack.  They, and the man are a positive presence.  

The True Presence:  if there is such a thing as a true human presence, we should be able to see the truth of The True Presence.

In Godly reality ‘yes’ is first.  Presence precedes non-presence.  This is similar to being inside the room.  Being precedes non-being.  In truth ‘lacking’ does not exist.  

Chochmah/wisdom has the cognizance of the True Presence [yesh ha-emiti].  Wisdom is the only faculty [and it goes beyond being a faculty ] that recognizes the truth without seeing ‘needs’ and ‘lacking’.

Elsewhere chochmah is described more as seeing the truth and not being the truth.



Wednesday, December 13, 2017

“Life Itself” p97


“Truth is known before we become aware of it.  It is a soul statement.  It is not given over to arbitration.“

“Life Itself” p97

AYIN BASE - REBBE RASHAB - with R’ PALTIEL
Kislev 5778

P 97 (of the pamphlet) at top of the page - line starting “l’inyanim”  [P 72 of the book]

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Life is a divine presence.  It is true.





Tuesday, December 12, 2017

Triple Vision


Notes from Michoel P:

⁠⁠⁠Map of 24 Kislev Shiur 

Review of ho'oray. Reflective of his presence, yet absence of his presence. 

Ex: His presence in his home while he is absent. 

Top of page tsadik zayen.  


Contradiction! 

"and not...) 


Allow yourself to be guided by the Rebbe. Do not resist the challenge. You are given thereby a greater and broader perspective than any that you can imagine. One that allows for two contradictory views, each complementing one another, despite the fact that they are contradictory. 


Ex:, The principle of day. 

The day is not "light" in the common sense of the word. Hashem Himself named "Day". 


As much as we understand Hashem and understand world, we must not understand Hashem the same way we understand world. 


Ex:world has 6 directions. 

Hashem is "everywhere" is not even correct to say, he is not bound by time and space. 


We are bound to come to saying a contradiction to stay was said yesterday, but it is not a contradiction to truth itself. 


The real answer to your questions is in your own intelligence. It is beyond words. 



Inside: "and not as expressed elsewhere, dbhinas daas elyon of Chochmah is only that Chochmah recognizes and understands haDeiah Elyon (Supreme concept) that Ohr ein sof is yeshiva haAmiti and before Him all is naught, meaning that Chochmah is a Ho'ora(!). And being a ho'ora that is dovuk b'mkoro, there is comprehended and sunset the very phenomenon of Yesh haAmiti, how Ohr ein sof is the Yesh HaAmiti and before Him all is as naught. And through this, it is bhinas bitul of koloi komei lo hoshiv, which is the bitul of Yichuda Ilo. According to that which was explained,  that in Chochmah shines Ohr ein sof, bhinas Yesh haAmiti, bhinas Yesh haAmiti, meaning bhinas Atsmus that is beyond hasogo. "


Recognizes understand how Ohr ein sof is Yesh haAmiti, not that it is it (or imbued by it), it is only a knower, a observer, but not the real thing


Eikh means "how" rather than "that". 

In Chochmah is understood not only the fact of it, but it appreciated, senses , and related to that reality, that truth


Chochmah (here) is dovuk b'mkoro 


The knowledge of Chochmah is not knowledge at all, it is a mining of that which is known. 


Knowledge :

The knower 

Means of which he knows

What he knows 


In Chochmah, there isn't this triple division. 


In our maiming, Chochmah is described as Daas elyon. 


Elsewhere, it is described as merely a ho'ora. 


Chochmah is like sight. 

In sight you at only the truth of what you are looking at, its reality itself. If you have seen something, none can convince you that you didn't! Sight is not an interpretation, it is the real thing. 


Yet, there is a difference between sight at the moment of looking at something VS afterwards. Still cannot be convinced otherwise, but still different! 


While you are looking at it, this is called  dovuk. Connected to the source. 


In our maimor, the emphasis (of Chochmah) is not that you are connected to the Ohr, but rather to Atsmus the essence Itself. 


The Etsem is in its own category. 


I'm Chochmah you see everything about the Etsem, but you also recognize that the reality is not dependent on your observation, it is there no matter if you see it. (Chochmah is relating to the fact that reality is truth onto itself.) completely beyond hasogo. There's nothing to understand. 


Elsewhere it is explained that Chochmah is an observer, but an observer that is Dovuk to the source. Ho'ora. 

Monday, December 11, 2017

“True Presence” p96


“Truth is known before we become aware of it.  It is a soul statement.  It is not given over to arbitration.“

“True Presence” p96

AYIN BASE - REBBE RASHAB - with R’ PALTIEL
Kislev 5778

P 96-97 (of the pamphlet) at 3rd line from the end of the page - line starting “l’inyanim”  [P 72 of the book]

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Intelligent conviction [hanacha sichli] is a derivative of wisdom/chochmah.  It combines 2 worlds - it is above question yet it has the support of intellect. 

Wisdom/chochmah brings you face-to-face with the truth beyond the world.  

In chochmah/wisdom shines the infinite light [ohr ein sof] which is the true presence [yesh ha-emitit]



Sunday, December 10, 2017

“Live With It” p96

“Truth is known before we become aware of it.  It is a soul statement.  It is not given over to arbitration.“

“Live With It” p96

AYIN BASE - REBBE RASHAB - with R’ PALTIEL
Kislev 5778

P 96 (of the pamphlet) at 3rd line from the end of the page - line starting “l’inyanim”  [P 72 of the book]

To join our whatsApp chat or receive the Notes Only  Broadcast on whatsApp write to: dailychassidus@gmail.com

Truth is known before we become aware of it.  It is a soul statement.  It is not given over to arbitration.

Wisdom/chochmah is a divine gift.  There is no way to know ‘why I understand’ - it is not on a human level.

The level of intelligent conviction [hanacha sichli] is like a close relative of chochmah/wisdom.

And this intelligent conviction [hanacha sichli] provides an opening for true things that are beyond the level of mind.  

Every man senses the unbridgeable distance between the human being and the animal.  This we have a the level of intelligent conviction [hanacha sichli].




Friday, December 8, 2017

“Stay Longer” p96


“An open field of possibilities is provided, beyond what you would get from, having been convinced by proofs.“

“Stay Longer” p96

AYIN BASE - REBBE RASHAB - with R’ PALTIEL
Kislev 5778

P 96 (of the pamphlet) at 7th line from the end of the page - line starting “inyanim”  [P 72 of the book]

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Hanacha provides a certain reality that is constantly with you.  You are never in no-man’s-land. 

A man of wisdom can access an element that is wondrous and beyond understanding, and bring it to conscious awareness.  They can find a place in sechel/mind that relates…




Thursday, December 7, 2017

“Go Deeper” p96

“An open field of possibilities is provided, beyond what you would get from, having been convinced by proofs.“

“Go Deeper” p96

AYIN BASE - REBBE RASHAB - with R’ PALTIEL
Kislev 5778

P 96 (of the pamphlet) at a third from the end of the page - line starting “ve’eyein”  [P 72 of the book]

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In response to comments on our WhatsApp group, Rabbi P wrote:

“From the above it's possible to imply that in הנחה שכלית one is closer to the ענין than in חכמה, however that's impossible since חכמה is an actual statement from the נפש, whereas הנחה שכלית has been impressed upon the נפש 

What can be said in this regard is that הנחה שכלית is closer to the human experience while חכמה is much more definitive but due to its supremacy we might find it hard to accept.   

For this reason we may doubt our own truth - similar to the experience of the inventor when he observes the realization of of his invention, and likewise  everyone surely heard the expression ״common Yankl be real””

There are many deep and wondrous elements that are outside worldly experience.  They are  beyond comprehension, yet for those men of wisdom [chachamim] they can relate to these elements.

Sight: this is what is shown to you - independent of you.

Mind: this is something that comes to you via your intellect.

So how can an element of mind become fully settled [b’hanacha]?  


The answer is that all mind/sechel in essence is a soul faculty [koach ha-nefesh] and not forced on a person by external experience!



Monday, December 4, 2017

“Making Sense” p96


“An open field of possibilities is provided, beyond what you would get from, having been convinced by proofs.“

“Making Sense” p96

AYIN BASE - REBBE RASHAB - with R’ PALTIEL
Kislev 5778

P 96 (of the pamphlet) at 10th line from the end of the page - line starting “”  [P 72 of the book]

To join our whatsApp chat or receive the Notes Only  Broadcast on whatsApp write to: dailychassidus@gmail.com

There is knowledge that is internal and has no worldly correspondence.  




Sunday, December 3, 2017

“Whole” p96


“An open field of possibilities is provided, beyond what you would get from, having been convinced by proofs.“

“Whole” p96

AYIN BASE - REBBE RASHAB - with R’ PALTIEL
Kislev 5778

P 96 (of the pamphlet) at 10th line from the end of the page - line starting “”  [P 72 of the book]

To join our whatsApp chat or receive the Notes Only  Broadcast on whatsApp write to: dailychassidus@gmail.com

We have 2 sources of knowledge - sight/re-iya and hanacha be nefesh.  Neither of them are comprehensible…

Both are above understanding.  Both have great influence on hasagah/understanding.

“Wholeness” is not understandable… Understanding works with function and definition.  Sight and soul knowledge can and do relate to wholesomeness… and perfection.

Real intellect [sechel] is a flow from the soul and is rooted in the soul.  
In the soul it is not known by discovery.  It is known because the soul knows its truth.  This is like the insight of wisdom [re-iya de chochmah].

Video:  Updating recording software.  Planning to be back on track soon.  


Notes from Shlomo B:

From today's shier Sunday

1) there are two super knowledge one is called ראיה דחכמה  and one is called הנחה שכלית/ בנפש 

2) both of these are really not comprehensible 

3) there is no way that one can fully understand the phenomen of sight 

4) although he can experience it but to explain what that is what occurs and how does it occour that is something which is למעלה מהשגה

5) this is the way it is in חכמה

6) and then there is another similar level its הנחה שכלית 

7) הנחה שכלעת
Means I know it from its true perspective not by having discovered it

8) even both of them are above השגה but they have great influence on השגה

9) ראיות המהות 
It can not be grasped it can not be broken into pieces this is something which comes from the realty perspective 

10) the resen that there are this type of truth in שכל is that it is a Godly creation

11) godly creation is complete in its inception it does not require to be proven or developed 

12) nails for a humen being on his foot are protective but does not interfere with his function a כהן need to be blamishless for the עבודה and if he has a blemish on his toe nail even that it does not effect him he is a בעל מום so the מום refers to the perfection of that creature 

13) this perfection is the way it was conceptualized in חכמה דאלקות 

14) when Hasham said נעשה אדם in that was the full  design of the humen being 

15)  that design represent the richness and how it supposed to be

16) and if something is blamished even miner then he is not perfect and therefore he is a בעל מום

17) 17) this wholeness we cannot understand it in our שכל 

18) in our שכל we can understand the significance of a functional shortcoming

19) this is the wholeness that we observe with our ראיה דחכמה 

20) ראיה דחכמה 
Applies and recognises and sees the עצם המהות 

21) מהות 
Means which Hasham conceptualized

22) it is there because God is there

23) this cannot be comprehended

24) on the lower level there is הנחה שכלית 

25) the resen there is הנחה בנפש is the because the נפש is wholesome complete because the נפש is a Divine spirit 
ויפח באפיו נשמת חיים

26) therefore the נפש recognizes and knows and accepts this type of Truth


27) שכל 
Is a flow of נפש  its אור הנפש

28) and this אור הנפש has it root in the נפש irself

30) in נפש it's out it's not known by discovery and figuring a logical process

31) in נפש it's known because it knows its truth

32) this is simlier to ראיה דחכמה its lower then ראיה but simlier 

33) these two levels of recognition are above שכל and yet they have great influence on שכל השגה

34) when we see we don't see things gradually we see at the entire glance

35) the entire thing doesn't mean that we see all the details but we see what it stands for we see the divine signfence or the humen signfence 

36) ראיה 
Is above שכלי all togthear what we see is not the ingredients of שכל 

37) ראיה דחכמה
The Mind's Eye that is in your heart

38) שכל 
Is in the mind

39) but we say ותן בליבינו בינה
Hi does the heart come in to the שכל level

40) בינה 
The Delving in getting involved deeply in the שכל

41) not just to understanding what's being presented but dig in and try to personalize the שכל

42) diving means that you see the reality of it

43) בינה 
Requires to dive in the שכל complete without looking back am I still in the reality let the שכל Define what the reality is

44) what enables that type of involvement he senses the truth of it

45) he is he is not afraid he's going to hit bottom the שכל has no bottom

46) as much he will dick the שכל will be in the truth of it

47) this is what is required to Dig In for בינה

48) if the שכל were build only on its logical structure he would be cautious to get in there

49) but beacuse he already recognize the ראיה דחכמה or the הנחה this is what enables him to dive in and to bring out the בינה

50) שכל
Is constantly evaluating שכל is by Nature skeptical

51) because שכל is shallow therefore it has to prove what is it based on

52) hot is by nature deep so the senses the life elements in the שכל

53) what is the Life Element in the שכל how the שכל is rooted in the נפש

54) this is why בינה is rooted In the heart

55) because in the heart we see and we live with the שכל at its wholesome rich level rather than its logical level

56) in the שכל even when you see you are skeptical

57) in שכל we are being shown but with each aspect in us  accepts that vision  

58) and makes it it's own and that's it Define his being not i see it the way it is someplace  but because it defines me that's heart

59) ראיה דחכמה 
Were does it have its fullest impact its in the heart

60) the similar ענין is the הנחה שכלית has a tremendous impact and is very helpful to the השגה

61) where is the eye  intelligence function in the heart

62) in the heart it comes out in the form of emotion because emotion means that you are personally involved it's beyond understanding Beyond knowledge

63)  higher refers to where it's taking its information from the mind takes its information from the source

64) that's why we say that the mind is objective whatever you will show me I will take

65) the heart is much more discerning I have to have a feel for it

66) so the mind is higher שכל is higher then emotiona

67) in שכל you have it in its purity totally objective the way it is למעלה 

68) in the heart in Emotion this is where you come personally involved therefore it's on a lower level

69) by seeing the the table it gives you knowledge by touching the table it gives you experience

70) In sight you don't see a physical table you see a concept

71) a table is a human concept sight identifies from that degree

72) but it's not a presence in the world where does it become a presence at the level of touch

73) so ראיה דחכמה and הנחה שכלית has a great impact and a great assist to understanding



Thursday, November 30, 2017

“Beyond Comprehension” p96


“An open field of possibilities is provided, beyond what you would get from, having been convinced by proofs.“

“Beyond Comprehension” p96

AYIN BASE - REBBE RASHAB - with R’ PALTIEL
Kislev 5778

P 96 (of the pamphlet) at middle of the page - line starting “ukenodah”  [P 72 of the book]

To join our whatsApp chat or receive the Notes Only  Broadcast on whatsApp write to: dailychassidus@gmail.com

We sense the truth in mind because we sense the soul basis [hanacha benefesh].

We sense something that is beyond comprehension, but it has a profound effect on comprehension.

An open field of possibilities is provided, beyond what you would get from, having been convinced by proofs.

This is like wisdom/chochmah which opens up the flood-gates of comprehension.

It is the infinity of the sky that enables our free movement on earth.  



Notes from Michoel P:

B”H

Map of 12 Kislev Shiur - 
A Place for my Mind

In Re’iah d’chochmah shines Etsem haInyon
Not only that it is true, but that it has an essential reality. 

Ex: an Inventor who is designing a new machine/car/airplane/idea and is projecting it, defines it to its last detail. Schematic Plan. Fills it with all its details. And then supervises the creation and building of this prototype unit. It is put on the ground and it works! 

He knows exactly why it works, internal and external effects that enable it to work. 
Airplane flies not because of its motors, nor the wings, the air holds it up! It is a combination of several factors, air pressure, aerodynamics, how the airplane relates to its environment. 

That moment that he sees it work, he is shocked, taken aback. Why is that? Didn’t he predict it and invest time and $ to getting it built? Why the startle? 

Focus in on this yourself, personally. No way to express this in words. 

That moment, he sees its reality Till then, it was an intelligence, a projection.
Reality is neither of those, it is a G-dly creation. 
The whole concept of reality is a miracle, yesh m’ayen. 

This is what occurs in Re’iah d’chochmah.

Inside text: sh’meir boze etsem haninyon. She’lemaila hasogo l’gamri. Yet, it increases the kaoch in haskolo!

Chochmah sees the essential reality, looks directly there! This is above hasogo entirely. 

How can chochmah have an increasing effect on haskolo if it is completely in a different realm? 

It affects an increase that is exceptional large! 
As it is written about the Arizal, that he once took a nap on Shabbas [parhshah balak/bilam[ and saw in his dream that which he cannot express even in 80 years.

Because the sight is in the etsem hamahoos. The etsem reality itself.
Not what makes sense. Rather, it identifies the G-dly stamp within all creation, this is completely beyond seichel. 

Hanocho b’nefesh - how my nefesh knows it. More personal, internal, how my nefesh relates to it. 
Re’iah d’chochmah - how the Eibeshter shows it to me.  How things are in the bigger reality that hashem has created. 

Ex: Airplane moshul.
When person decides to designa nd build it, it is clear to him what he is doing.
Yet when he acutally sees it work, it is a different experience altogether, it is not part of the reality of the world. 

Hanocho B’nefesh - frees himself with all interferences with his own reality, and allows himself hwo he really believes what this is. 

Ex: Asking in class ; So if someone asks me this question, what do I tell him? Rabbi: This is not what the class is about! Its about what you can tell yourself, not what you can tell him! If you are looking to show off, you won’t get anything fro this class.

Hanocho b’nefesh - how you can relate to it, how your nefesh can sense it. 

Chochmah - the truth itself, not how it relates to you.

Chochmah Requires not only dedicatio to the truth, but subjugation, kabalos ohl, bitul
 I Don’t want to know it, i want to be it, to be in it!

Through sight of Chochmah, the haskolo is increased and also in greater depth, he sees “where to go”.

Similarly, hanocho sichlis is essentially above haskolo. It is like re’iah d’chochmah, but is a lower level than sight of chochmah. 
Both are Relating not to hasogo, but how the truth is. 

Hanocho sichlis is in Seichel.
Re’iah is completely above Seichel. 

After prototype is built, you don’t believe what you see! Nothing witll calm down your excitement, because you are experiencing Re’iah effect! Despite knowing the creation in all its facets. 

But in Seichel itself, the emphasis of hanocho sichlis is not on the sichli, but on the hanocho, the fact that the sichli “finds a place for itself.”

Not that it can be proven, argued out, but finds a resting place for itself. Hanocho. 
Sichli involves conviction.
Hanocho involves the cognizance. 

Placed at ease! Not challenged anymore. Found itself place in my mind. I feel good about it! I don’t need any more proof or substantiation. This is hanocho sichlis. It makes perfect sense to me. 

It is in sichel itself, but the ikar thing here is that it has hanocho. 

Seichel has multiple levels. 

The process, development of Siehcel. The Proofs. 
Deeper than all that, in the seichel itself, and which substantiates it all, “it really makes sense!”
There is a point in seichel where I don’t question it. I say ‘Of course!”
This is hanocho sichlis. How my nefesh sees it.

In chochmah, how the truth itself sees it.

Before one undertakes to build an airplane, it goes through hanocho sichlis.
But when he sees it, he sees it in Chochmah, a totally different experience. 

This hanocho part of Seichel empowers the sichli itself!

Wednesday, November 29, 2017

“Beyond Nomenclature” p96


“There are certain things you know ‘cos you see them, not because you grasp and understand them...“

“Beyond Nomenclature” p96

AYIN BASE - REBBE RASHAB - with R’ PALTIEL
Kislev 5778

P 96 (of the pamphlet) at middle of the page - line starting “uchenodah”  [P 72 of the book]

To join our whatsApp chat or receive the Notes Only  Broadcast on whatsApp write to: dailychassidus@gmail.com

Sight relates to the reality of what we see.

It looks for the spirit of a thing - what it stands for, in contrast to ‘how it works’.

This is a Godly spirit.  

Man approximates divinity.  There is nothing inadvertent about him.

Yes, in the world things have a structure and sequence, but they don’t lose their connection to infinity.

There are certain things you know ‘cos you see them, not because you grasp and understand them… 




Notes from Michoel P:

Map of 11 Kislev shiur

Reality of what you see.
Don’t begin even to ask how does it accomplish what it doing. 

Ex: Table. It Must stand! See what it represents by inception & design. 

Function ability is due to the spirit that was imbued in it. 

Where do these questions come from? Klipa!
If we would be aware, constantly, with full clarity and personal orientation that the world is a Divine Creation, the functional questions would just not exist. “It” represents the divine creation. It has a spirit to stand! (the table) 

Must be constructed physically.
But what inspires this structure?
What gave the human being hte idea that he shoud take a board, put a few legs to it and it should stand? 

The idea behind all the structures, all the buildings, is based upon the posuk “Pru u’revu, milui es haaretz, v’kibshua”. Be fruitful and multiply, fill the world, and conquer it!

The Divine spirit of the human must permeate the entire creation!
Anything that is supportive of the human purpose in the world, can and should be here! 

Ex: Empire State Building. Phemonenal! how could humans even imagine/project such a thing? 
Was built brick by brick. Natural beams. That’s how it stands. 
THe concept of building an empire state building was NOT born out of seeing a bunch of bricks one upon the other and saying ‘Ah! Lets build an empire state building”
It was conceptualized from a human spirit perspective.

Bricks - means to an end.
THe end - already perceived before. 

When we see the empire state building, we don’t ask How does it stand?!
We ask, how was it conceived?

We see The audaccty of the human spirit, rather than the ability of bricks lying upon each other. 

Similarly when we see a table, we do not ask: what makes it stand?
It is a human table, it has a human spirit, it has to stand. 

This is what we relate to with sight. 
In sight you see the real thing
Real thing of a table is not that it has 4 legs, but that it is a concept representative a human spirit, part of the effort of humanizing the world. This is Chochmah.

Chochmah is where we perceive and recognize the truth of a certain thing or thought, which does NOT have to be substantiated! Rather, it says ‘Of course, that is the way it should be!”.
Why? B/c it was created by the Divine spirit. G-d put that spirit into the human being, and told him: you own the world. Transform it and raise it to that level. 
^Command given to adam on the day of creation!
“Nase adam b’tzalmenu kadmoseinu” Make man in “Our” Image.” 
Made to Approximate (relate to, represent) Divinity! 

Human thought has been perverted and diminished to compare a human to a monkey! There is NO similarity! Torah; Animals were created, Vegetation created, etc. Human - created by Hashem’s own hands! Every detail was meant to approximate Divinity THere is nothing there that is inadvertant. He was preconceived, designed, to fulfill the concept that he is meant to be

Chochmah, just like in sight you immediately observe and relate to the fundamental truth of an object (and not how does it physically work/fit in the world), immediately see the spirit of what the table represents, rather than the structure. 

In spiritual koichois hanefesh, intelligence, midos, part of a living nefesh! Not evolved by experience. Rather, they were given to him by the Creator of the nefesh! Then, it comes down to a lower structured level so that it has a place in the world. But even in the world, it doesn’t lose its implication! 
Ex: 1st day of creation - there was light. “Let there be light”. There was no question: how can there be light? Hashem said, and it was created. 
But Hashem still wants that light should have a worldly context. So on the 4th day, Hashem created the luminaries and hid the phenomenon of daylight  into the luminary, so that it can be traced back in a worldly manner. Nonetheless, day is a Divine concept! World, by itself, would never conceptualize “Day”. 

Day is not just a lot of light. It is a creation in and of itself!
Torah: Adam was given the task of naming all the creatures. He named them correctly! Only given task to name nefesh, chaya. But not, day and night. Or land and high seas. Hashem Himself named them. Why?
They are beyond his capacity to name. 
We “know” them because we see them, not because we understand and grasp their presence.
This is called Chochmah. Provides a substantial reality behind everything that exists in the world. 

Having this Chochmah, one can then begin deciphering: How does a table in fact stand? Breaks it down into components. 
!!! Yes, but don’t get fooled and lose sight of the chochmah behind it! Otherwise, it will lose meaning and understanding.

After it ooes down into the “Sichli”, it loses sight of its meaning. Must reintroduce the initial Chochmah, Hanohos hanefesh, “Here’s the spirit that created it”. 

Hanoho b’nefesh is similar to Chochmah. I’m not asking - “how does it work”. It is that which the nefesh tells me it is. 

Inside text: “And is known in the inyon of sight of Chochmah (used as a moshul to understand Hanohos hanefesh) (sight of chochma is superior to seichel. Immediately see its spirit. Ex: A Table can physically stand in the street. But we all know it doesn’t belong there, it belongs in a home1 After its put together, it cannot lose the spirit with which it was built, and it has to be where it belongs! ) .

Beying it he place tat it belongs - that’s what makes it stand!
A table cannot break! Only its physically structure can break. Breaks? Fix it! Because the home must have a table! But the reality of the table never breaks. 

Back in text: That shines in it the Etsem essential inyon that is above grasp entirely. Nevertheless, behold this increases the ability of comprehension. 

Helps enormously to get an insight into the whole phenomenon. 

Back in text: that it should bring about an increase beyond limit of conceptualization. (opens up the flood gates in the intellect. Even though it itself is beyond understanding!). And as it says in Pri Eitz Hayim of the Arizal, that he had a nap on Shabbas, and saw a dream with the Would need to speak 80 years to relate that which he saw in that momentary dream. In truth, also in this time (80 years) he also wouldn’t be able to reveal that which he saw in parshah balak and parshas bilam that which needs 80 years to give over!. Because the sight is directly relating to the essential reality itself, mahos, that cannot be brought out in hasogo grasp altogether. 

Principle: Everything is created. Has a divine element behind it that is impossible to understand.
Ex: No way to express why G-d created the world. 
This is the seeing of Chochmah.


Notes from Moshe S:

ראיה שבחכמה היינו ראית עצם הענין. כל בריה ובריאה נברא מאין שבו הוסתר רוח וכוונה אלוקי שרק להאדם ניתן מתנה אלקית שירגיש א"ז ע"י עין החכמה.

כשרואים דבר גשמי יש צורך בסיסי לשואל איך היא בנוי וכל מיני שאלות צדדיים אבל השאלה הכי בסיסי מהו תפקידו לא ישאל השואל. ולמה? דנפש האדם מתקשר עם התפקיד ממילא ולמשל מהשלחן שישאל בנוגע הפרטים אבל על תפקיד השלחן ותשמישו לא ישאל שלזה יש הכרה והרגשה בדרך ממילא. וכן הוא כשרואין בנין נפלא או ציור נפלא השאלה וההתפעלות המתעוררות היא מאיך בא כוח להאדם להמציא בנין כה נפלא. שמזה רואין הקשר האוטומטי בנפש האדם שע"י ראיית הפלאת הבנין מתקשר האדם ממילא אל צורת הבנין, החיות שבבנין ולא לפרטיו. 

וזה בא מהכתוב פרו ורבו.... וכבשוה, שהקב"ה תיכנן השתיל בנפש האדם הכח לכבוש העולם ובנפש האדם יש כוח על אנושי כוח אלקי לכבוש את העולם ולעשותו רוחני. ומהנפש עובר לכוחתיו שע"י כוח החכמה הוא מרגיש ורואה החלק שבבריאה שמוכרח להיות כן מצד היותו בריאה אלקית.

ובזה מובדל האדם משאר הבריאה שהיה יציר כפיו של הקב"ה ורק על האדם נאמר נעשה אדם בצלמינו כדמותינו שיש לו הכוח להתחבר לנקודה האלקית שיש בהבריאה להכירו ולראותו.

ובזה מובדל ראיה דחכמה מההנחה בנפש שההנחה בא ממה שהנפש מעבירה להשכלי הרגשתה ולמרות שגם ההנחה הוא מתנת אלוקי אבל מ"מ הוא מונח בהאדם באשר הוא. והאדם מתרגם את זה ע"י ההנחה לשכלי באמצעות כוח החכמה ומשם מורידה עוד יותר ומתהווה נקודת החכמה.

אבל ראיה דחכמה הוא מה שהנפש מרגיש ומכיר עד שרואה את האמת האלוקי כפי שהוא נמצא בכל הבריאה מכוח האין שבהבריאה שזהו מעל שכל אנושי. 

ולמשל משולחן המונח ברחוב שהשלחן שלם ואינו חסר כלום, אבל מיד שיראה את השלחן באמצע הרחוב מרגיש ומכיר שאינו ממלא תפקידו לאמיתתו וזהו ענין ראיה שבחכמה שמכיר ויודע מיד.

"וכנודע בענין ראיה דחכמה שמאיר בזה עצם הענין שלמעלה מהשגה לגמרי"

Tuesday, November 28, 2017

“Safe Harbor” p96


“Wherever you go, you are in the place the Creator has prepared for you to occupy.“

“Safe Harbor” p96

AYIN BASE - REBBE RASHAB - with R’ PALTIEL
Kislev 5778

P 96 (of the pamphlet) approaching middle of the page - line starting “ruck”  [P 72 of the book]

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When there’s a ’settled understanding’ this is due to the soul.

And the insight is obscured when you try to approach it by means of a ‘logical process’.

One needs both: a) the logical process, and b) the settled soul truth.  The logical structure is supported by the truth element.

And the details substantiate the point of truth. 



Notes from Michoel Pais:

                        10 Kislev Shiur Map

[Missing first few minutes] 

Hanocho Sichlis - recognizing the principle truth.

After understanding all the details, he refreshes the initial hanocho sichlis. This resolves all contradictions and gives real support to what he sees. “Ahha, this is what its all about”

Full comprehension - grasping in a metsius level, in a worldly presence. 

The sense of truth supports that which is graspable. 

Initially, he has an insight in Chochmah.

Chochmah is completely above Seichel. It is the truth directly as it comes from the nefesh. 

This chochmah expresses itself in nekudas haseichel. A point which lacks elaboration, but it tells him that “there is a point of seichel”

This point needs to be explained what's contained in it!

He goes and dives in. This is bnah entering into chochmah.

However, at this point : [to fully understand isn’t possible, yet it begins to make sense. This is called hanocho haNefesh. Because the whole chochmah originated from the nefesh. 

! THe worldly process always requires a principle truth. 

It makes sense that in order to reach a certain destination, one has to go through a certain number of steps. Although, they seem inadvertent! 

Metsad chochmah, I want to be There already.

Yet, going through the steps themselves, feels and seems part of reality! 

As he goes through the “steps” within binah, he loses trace of the original truth. He begins to attribute everything to the steps, rather than his initial insight.

Now, he must revisit that original insight, and this gives him support to the whole structure! The structure no longer obscures the hanocho sichlis, rather, it supports and brings out the whole phenomena.

Ex: Process of building a chair. 4 legs. Board. All made individually and attached. Each have a principle reality to them! This ultimately comes to a house.

Chochah. ---> Nekudas ha haskolo. ----> Hasogo d’bina.

Here, the details don’t obscure the total reality! 

Ex: Home consists of several rooms. These rooms Compliment the home! THey don’t obscure what it is. They bring out the truth of what a home is.

Ex: Dining room furniture. The furniture don’t obscure what the dining room really is, rather, they bring it out! 

Hanocho gets lost in the protim. The details become so adamant, they claim that everything is due to the structure! The details!

“Lost in the details”

Ex: chair. All the details. Just for comfort? 

Lose trace of Hanocho b’nefesh! A Nefesh truth.

If it was just comfort, it would make no difference where the chair is, and where it is placed. Rather, we know that there is a deeper human element present there! Kavod, true sense of self. 

While you are involved in hanocho  hanefesh? Can’t bring yourself to bang a nail in! 

Ex: a Mohel asked the Rebbe Rashab what kavana he should have when he does the bris mila. The Rebbe Rashab answered him to “gut obshneidem!”. Make a good, straight cut. 

Hanocho b’nefesh is not self created. It is that which was granted me by the Creator of the world. As such, it gives a sense that there is value to the whole creation. And that your place in this creation is to reveal and to enhance ITS value. Not your own value, but value of the whole creation.

“What is the truth behind it?”

Details substantiate the point. 

At some point, the details will obscure the sense. At that point, it all doesn’t make sense (what its about). (when going through the details). Must stop and ask, what brought me here? What is this all about? Revisits the hanocho sichlis. It then illuminates and brings value to the whole structure. 

Hasogo b’bina - where BINAH understands the truth of it! There is no separation! THere is a structure, and That’s how it has to be! 

It is when you understand the depth and richness contained in the Chochmah, and you understand it in your own seichel. = Hasogo b’binah. 

Ex; i make a step. Currently, only occupy the space where my foot is.

Am i standing in this space, or in the entire earth? All I need is a space. 

In hasogo d’binah : yes, yu only need this space. But in order to stand firmly in this place, you need the sense that you are part of the whole world. 

Macro-situation example ^, Same principle brought out in many situations.

A bed in a street, is not a bed! Can lie down, but is still not a bed!

A person will rest better at home on a cot, than in a comfort mattress in a hotel! 

Re’iah d’Chochmah. Used here to alert us of what Hanocho sichlis provides. 

Chochma is like sight. 

Ex: Labyrinth of streets. One leads to another, and another, etc, ultimately, it can bring you to your destination. However, just by following directions, you won’t have a sense of reality.

But if you have an overview, you saw how the streets all interrelate, and how ave A leds into ave B, etc, etc, you see the whole design and map of it clearly, then even when you are within the labyrinth of streets, you still have a sense of reality. This reality is completely above hasogo. 

It is true that one leads to another. But if you have the complete view, you do not go “through” the streets, you see the whole time, the proximity of point A (departure) to point B (where you are going). The whole journey, you are approaching it in a whole different way than blindly following directions. They are/were related to one another originally, initially, on a much higher level! 

Hanocho hanefesh provides this sense.