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

Kislev 5778

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

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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:


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

Kislev 5778

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

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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

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.

Monday, November 27, 2017

“Purify” p96

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

“Purify” p96

Kislev 5778

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

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We are saying that even in the realm of mind/understanding, there too there exists an essence. 

It is a divine creation to have the level of understanding…

Sunday, November 26, 2017

“Inherently True” p96

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

“Inherently True” p96

Kislev 5778

P 96 (of the pamphlet) 5th of the page - line starting “hu”  [P 72 of the book]

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Since the world is a Godly creation, you can find signs of essence within it.  The world is by definition of time and space, yet there is a Godly principle to this.  

To transform the world, you have to relate to it.  If the world is like a prison to you, you cannot transform it.

This is seen in the fact that a human being lives and behaves differently to an animal - he relates to meaning - this a Godly imprint in the soul and mind.   

Notes from: Moshe Silber : ח' כסלו
חזרה על ענין הנחה שכלית.

שכלי הרי הוא מוגדר, תופס ומשיג וא"כ הרי היא אמת הנברא משא"כ עצם שאינו מוגדר ואיך מיחסים לההנחה שכלית ענין העצם? 
והביאור הוא שבכל העולם השתיל הבורא תוכן אלקי אשר לכן יכול יהודי להבין את העולם ולהגיע לאמת הבורא ועי"ז לפעול על העולם שיהי דירה לו ית'. וכן הוא בההנחה שכלית שבעצם הנפש יש לו התבטאות מאמת הבורא.
זה מתבטא בשוני האדם משאר בע"ח שזהו ענין עצמי ואינו תלוי במצבו של האדם כי זה בא מאמת הבורא שהקב"ה שתל בו ועוד משל ע"ז הוא מתכונת האדם להבנת סביבתו ולכאורה מאין בא להאדם תכונה זו לשאול על כל ענין וצורך נפשי להגיע להאמת שבכל ענין שבקרבתו? רק שזה מתנה אלקית שבנפש שבכל דבר יש להאדם צורך איך להחדיר בתוכו הדירה האלקית אשר לכן יש בו הצורך להבנת כל דבר ומזה משתלשל שיש בו הנחה שכלית בפנימיותו יש אמת הבורא ומצד זה יש עוד ענין בהנחה שכלית שהשכל או החכמה היא רק כח הפש ותלוי על האדם להתרכז ולהשכיל ואותו השגה היא רק חיצוניותה. אבל הנחה השכלית היא מונח בנפש האדם תמיד והיא חלק מעצם הנפש ויותר מזה שיש בו מאמת הבורא שעל ידו יודע ומרגיש אמת השכלי. 

וממשיך בהמאמר .. וזהו שאנו רואין... וכאשר בא אל עומק ופנימיות הענין...

הנה בשכלי יש עצם הענין. וכמו המשל מהשולחן הרי הוא מורכב מכמה דברים ומאיפה יש הכח שמהרכבת ענינם שונים יצא שולחן? אלא ודאי שבתוך תוכם יש כח הבורא שכיון כן מתחלת הבריאה שבחומרים שונים ע"י הרכבתם יצא שלחן, וזהו מהתכלית האלקי שעי"ז יהיה דירה בתחתונים.
הנה מצד החכמה רואה מיד התוצאה, השלחן שעל ידו יתאפשר מערכת הריכוז של אדם הלומד עליו. אבל אינו מאיר פרטי השלחן הרגל ד' רגליים הדף וכו.' מצד הבינה ישיג הפרטים של הרכבת השולחן. אבל החידוש כאן הוא שמצד העצם כל פרט מההרכבה ,הרגלים, והדף לכל פרטיו יש להם תוכן וכוונה פרטית למלאות תפקידם האלקי שע"י כולן יהיה שלחן לשימוש לכל צרכיו ולמלאות כל כוונתיו.
בנמשל בעצמות המושכל - היינו האמת כפי שהוא אמת הבורא שבתוכו כלול כבר כל פרטי השכל - לא רק שיש כבר כל פרטי השכל אלא שכל פרט ופרט מוכרח לפי כוונת עצם השכל ולכן מצד שיש בהנחה השכלית עצמות המושכל כשחוזר אל העומק והפנימיות שואב משם עומק ההשכלה ועד שעל ידו יבוא להשגת שלימות הענין

Friday, November 24, 2017

“You Never Walk Alone” p96

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

“You Never Walk Alone” p96

Kislev 5778

P 96 (of the pamphlet) 5th of the page - line starting “hu”  [P 72 of the book]

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Understanding/binah is outside the essence, yet it carries an essential element.

Even world-based entities are Godly creations.

There’s nothing in the world that does not contain a truth…

Notes from Moshe S:

 שיעור ו כסלו

ענין הנחה שכלית בהרחבת הביאור

כשלומדים עם תינוק קמץ אלף א. ואומרים לו שזהו בגלל שאנוכי ה' אלקיך... הוא האמת מצד הבריאה והבורא.

 ועד כ"כ הטביע ה' בהבריאה בל"ג שילובים וצירופים להרכיב חומרים עד שלכן נראה לעין הנברא שזהו מצד מהות החומר. ובאמת שאפי' כשמחברים שני דפי עץ ע"י מברג זהו בגלל שבעצם מהותם שוכן כוונת הבורא שהתקינם באופן ששימושם יהיה כך נמצא שהבל"ג דרכים להרכיב דברים גשמיים זהו התבטאות של הבל"ג של הבורא שהטביע בהחומר . בגלל שהאמת שרצה הבורא להטביע בבריאתו הוא כן.

ובנמשל הרי א"א לחיות בהשגה זו מצד ההעלם שנטבע בהעולם מ"מ ההנחה שבנפש מרגיש זה אבל מרגיש א"ז ב"שכלי" היינו בהבנה בכח הבינה משיג רק חיציוניתו 

ועפי"ז יובן למה מתאר הרבי שההנחה הוא בנפש לכאורה הרי הוא שכלי וא"כ מקומו בבינה וביותר יש להבין ששכלי והשגה תלוי בתפיסה שמזה מובן שפעם לא תפס את הענין משא"כ הנפש שענינו חיים הוא המשכי וא"א ליחס אליו תפיסה שפעם לא היה לו ההנחה 

וזהו הנחה בנפש שמצ"א הוא מציאות שכלי וגשמי שכל הנברא. מ"מ מצד שני הוא בדרך הנחה.. שהנשמה מרגיש את הענין מצד אמת השייכת להבורא ולכן הוא מקדים את השכלי והוא כמונח תמיד

ובדוגמא להמחלה אוטיזם שהעיקר שחסר אצלם הוא הקשר מהנפש להשכל שמזה יש ללמוד עוצם כוח פעולת הנפש על השכל שמעצם הנפש בא להאדם שכל אמיתי..ההנחה שבנפש                        

Notes from Shlomo B:

1) שכלי
Is a process of בינה

2) which means  outside of the essence of the שכל

3) it's an elaboration of the חכמה

4) and yet there is an essential reality in that

5) even the שכלי the understanding the awareness  is only the חיצוניות 

6) but the content in this חיצניות what you are relating to what you recognize is an עצם

7) שכל
Seems to be that its Human'le created it makes sense to me

8) To be clear that is an  inherit truth an עצמי 

9) the unlimited possibilities is there not because there is nothing it's because the divine presence which is unlimited

10) the שכלי has an עצם elements but you have to have חכמה to recognize it

11) and this is  called הנחה בנפש  you cannot have that in השגה it's beyond comprehension its the נפש tells you that that's true

12) and this הנחה is not on a higher means of observation like ראיה no this הנחה is a שכלי your שכל tells you that that is true

13) your שכל  tells you that you are never walking in a vacuum you are always walking in the divine presence

14) and all the Unlimited possibilities are there because it was provided by this divine presence its a שכל thing 

15) this is transformative concept it changes the whole perspective

16) the שכלי element that we actually understand this is called the חיצוניות of the truth

17) the real thing cannot be מושג because it's an essence, essence can not be מושג 

18) the fact that we are משיג is the חיצוניות 

 19) means that I can say this is true there is something there

20) where that something came from what that is I don't know but there is something there that's חיצוניות 

21) the fact that we sense that this is absolutely real is בדרך הנחה which means it's not that it came as a result of שכל of a process but this is inherent in our נפש
הנחה בנפש

22) נפש
Is life 

23) השגה
Represents something that we grasp and since we grasp means there's a moment when it's there and there's a moment when it's not there

24) but life doesn't tolerate interruption it's an absolute constant

25) life was provided which means there is a beginning and so forth on the other hand life's experience is a constant it's a fundamental reality

26) due to this fundamental reality there is a הנחה בנפש  the נפש knows the truth because it knows the truth and it cannot relate but the truth

27) this הנחה בנפש has a phenomenal effect on the human life on the שכל of the human being 

28) this is what gives the human being the sense that he is in the reality הנחה בנפש 

29) even he's functioning on the שכלי level this שכלי is real

30) I know it which means that I acquired it despite that it's 
הנחה בנפש 
it's actually come from the truth of the נפש itself

31) and the השגה the conscious knowledge is the חיצניות 

32) בדרך הנחה 
Which means not by acquiring it but it's there by pre conceived reality 

33) why does it feels good because it fits well with his 
הנחה בנפש
 he is at home

34) when he goes further he wants to bring it down בהשגה  in conscience comprehension 

35) now it doesn't fit so how if it was so clear and on the conscious level he can't find it

36) when the הנחה בנפש talking it is the נשמה talking to  not the שכל and this הנחה is now concealed 

37) how come it became concealed 

38) beacuse it was in a preconceived element of שכל 

39) it was settled in in his שכל not by introducing it but מצד the נפש that this is how it must be

40) so this understanding was not completely שכל it was but a preconceived שכל the שכל was beacuse of the truth of the נפש not of the שכל process

41) הנחה שכלית
That which was put into his mind before he even begin to elaborate 

42) a table has unlimited ways each one of these possibilities has a root in the שכל הנפש it's real in of itself because each one of these possibilities is a Divine  creation 

43) Its there not because there's nothing obstructing it it is there because it is there by the virtue of its own truth

44) were does it get its own truth it's a Divine creation

45) every possibility and every sound that a person can create was put in in his נפש by his creator

46) הנחה שכלית. הנחה
Means that it was preconceived and 
Means it has to be acquired ?

47) the answer is it is a שכל which he has on his נפש on שכל level

48) normally when a person speaks there's a depth behind it was not created on that moment

49) can happen that a person is speaking but he is not connecting to his הנחה בנפש 

50) normally it's a שכלי but he finds a place in his נפש it makes sense to him he finds it in his נפש and this is were he gets his חיות from

51) Much of our שכל understanding is really preconceived if we  doubt that preconceived knowledge which comes from the הנחה בנפש we going to create trouble for ourselves

52) we must never doubt that which comes Directly from the נפש yes we have to elaborate and understand but not to say that is not real knowledge that's gold

53) to say that real knowledge is what we learn from outside that's a very big mistake

54) that which comes to you as natural is real its gold then you have to further standard it

55) so when the הנחה שכלית is obstructed because he attempted to put it in conscious knowledge

56) then he loses the clarity of  the עצם and only the חיצוניות the conscious awareness of the שכל is what he is aware of and only the שכלי 

57) and שכלי alone does not give piece of mind

Thursday, November 23, 2017

“Journey” p96

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

“Journey” p96

Kislev 5778

P 95 (of the pamphlet) top of the page - line starting “um-num”  [P 71 of the book]

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We are used to thinking of a flash of essence at the level of wisdom - a flash from the source - from ein/nothingness…

Below that, understanding/bina develops that seminal flash…

And at this level of understanding an essence persists…

Each structure or sequence has an essential reality behind it.  

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

Circumstantial elements carry within them a divine truth. 

Notes from Shlomo B:
From today's shier 

1) חכמה
Is dereven from אין and when it comes it comes as a sudden flash of light there we can recognize that the flash of light comes from an essential source it's not something that has been developed it's coming straight from the אין source

2) then this comes down to שכלי which means that it begins to make sense where you can open up this נקידה and explain what there is therein 

3) and this is how בינה comes in and puts things in perspective

4) so even in the שכלי development there is whats called עצם השכלי 

5) בינה
Does not relate to the עצם because בינה relates to structure so it's חכמה recognizing the שכלי 

 6) שכלי
Means what intellectually makes sense

7) don't make sense has to have a platform a space where it develops this is not an essential thing that itself carries also with it an essential truth and it is known and understood  and recognized in חכמה rather then in בינה 

8) בינה
Is recognizing the חיצוניות of it but the essence of this phenomenon that it makes sense the full development of this נקודה is a חכמה element in the שכלי 

9) the very fact as you moving  on you encountering different places is due to the fact that all of these places have an interrelationship to each other a fundamental interrelationship and this is why you encountering them in a certain sequence

10) it is not an accidental thing but there is an 
עצם שכלי.חכמה 
Behind it 

11) so the point is that there is an עצם reality to שכלי

12) there is a truth that unites all places this is that you can contemplate the distant place from the close place

13) the reason that you can c contemplate in the ארץ is because there is the שמים that encompasses it 

14) why do we say that the sky gives the reality 

15) without the sky the whole with be a bunch of pieces each piece is just for itself

16) same thing by human being each human be interested in his own little turf and has absolutely no connection when any other human being What would life be like

17) in other words even though that we are talking about different pieces there is a certain truth flowing through and interrelating between these different pieces

18) and when you encounter a new place you can relate to that new place beacuse you sense that this is the same place that you were before in truth we are always in the same place this is the reason that you can encounter and accept new places

18) this is the principle of the עצם in the שכלי no matter how much the שכל develops a point and it shows The Logical process and the reasoning they all bring out the same point

19) in other words the developmental process also carries an essential truth

20) all the places are prepared by the Creator for you to occupy in that respect you are never in a strange place

21) how can we own a piece of the world and exclude everyone else from it the answer is that the creator of the world gave you that power

22) it is yours by the virtue of the Creator's statement that this is yours not because you acquired it

23) respect other people's property is dependent on this principle

24) when you violate someone's property you violate the Divine principle

25) and the שכלי element here is that you need a place to live in

26) and this is a circumstantial element and it carries a Divine truth

27) it's the שכלי which is contained within the חכמה

28) חכמה
 is what unites everything שכלי allows for the development what contains in the חכמה

29) in שכלי even that we understand it so clearly nonetheless in real essence it is not a principle of comprehension

30) השגה
Comprehension means that it makes sense to us 

31) so we saying It's not really a comprehension 

32) so we need to distinguish the different aspects in השגה comprehension

33) השגה
Means I caught it but where did I caught it from an outside place which means that you can separate yourself from what you caught from the outside

34) and this kind of catch is what it is בינה 

35) which means that this process  is

35) Which means that this שכלי'דיגע process is what makes it real the fact that you understand it and you put things in perspective this is what makes it real

36) that is what is referred by השגה that is owned by the human being who understood it call שכל what put it together there is no prior Unity what put it together that's השגה

37) so the Rabbe that we can sense and recognize that the שכלי of חכמה t שכלי means that what proofs things and correlates things but it correlate thinks in a way that it shows  they have an essential correrrelationship which is the חכמה element of השגה 

38) you misinterpret your own experience you don't understand it because you put things together

39) beacuse  at its core 
הוא ענין הנחה בנפש
This is not that you got as a result of logical arguments
Because he have a Pragedce  for ut before even started 

40) this is what gives a person a sense of calm and assurance that there is a reality which allows for his maneuvering and investigating

42) the נפש senses that where am I. I am there were Hasham put me so I have full confidence in the security on the place where I am that he is the one who is holding me

43) and this is not due to contemplation it is הנחה בנפש
I know it's even before I examined it

44) this is true throughout human logical process 

45) it is there because it belongs there

46) In sight whatever I see in the same reality 

47) הנחה בנפש
The sence of ease in the נפש
Coming from ראיה we can understand because there is no possibility offchallenge 

48) the Rabbe is saying that this is not ראיה that is חכמה  but we talking about בינה שכלי

49) we are talking about  contemplated and going  through the שכלי process

50) so we are saying that there is הנחה בנפש that comes a result of השכלה

51) so השכלה it's so real that it comes to the point of הנחה בנפש

52) even though it has the history of being discovered but it reaches of that level of reality of הנחה בנפש which means it's on challengeable

53) how does it to reach to that level because we saying that השכלה also has an עצם in בינה there is חכמה level of conviction

54) and the  Rabbe is said that when we contemplate deeper we see this not a result of the השגה but it is a Pragedce in our נפש

55) the חכמה recognizes that truth Within בינה

56) חכמה
Also provides for a שכלי which means based on שכל not on a fundamental truth but nonetheless it has a חכמה truth

57) this is what said rusty in שכלי there is also a עצם realty

58)  which means a logical thought process which is one step at a time there is an essential truth

59) שכלי
I came to the conclusion I reached it but this is also בדרך הנחה there are there's a Prejudice to it 

60) so if it's בדרך הנחה  how do we call it שכלי that it is the חיצוניות the outwardly of this הנחה