Sunday, December 31, 2017

“Truth & Light” p99


“There is a close proximity between the infinite light and wisdom.  The infinite light says, “I want to give you more than you can take…!“

“Truth & Light” p99

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

P 99 (of the pamphlet) at 6th line of the page - line starting “mekabel”  [P 73 of the book]

To join our whatsApp chat write to: dailychassidus@gmail.com

Understanding/binah always seeks to correlate and compare.

Wisdom/chochmah does not think in those terms - it recognizes Godliness.  It seeks truth, not for any gain.  Just for the truth itself.  This is why there is an affinity between the infinite light and wisdom/chochmah.

The student sees the face of his teacher.  The teacher is eager to give not what he know, but what he is.  This is the level of mentor and mentee. 

Friday, December 29, 2017

“See My Face” p98


“There is a close proximity between the infinite light and wisdom.  The infinite light says, “I want to give you more than you can take…!“

“See My Face” p98

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

P 98 (of the pamphlet) at third paragraph of the page - line starting “ve-zeh-hu”  [P 73 of the book]

To join our whatsApp chat write to: dailychassidus@gmail.com

The mentor/mashpia gives a transmission beyond knowledge.  Seeing his face is seeing the source of what is being learned. 

This is a truth beyond what is conveyed by his words.

Thursday, December 28, 2017

“Close” p98


“There is a close proximity between the infinite light and wisdom.  The infinite light says, “I want to give you more than you can take…!“

“Close” p98

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

P 98 (of the pamphlet) at third paragraph of the page - line starting “ve-zeh-hu”  [P 73 of the book]

To join our whatsApp chat write to: dailychassidus@gmail.com

 The infinite light shines in wisdom/chochmah in close proximity.

Wisdom does not want to be separate and appreciates getting overwhelmed by the infinite light [ohr ein sof].

There is a close proximity between the infinite light and wisdom.  The infinite light says, “I want to give you more than you can take…!”




Notes from Moshe S:

"וזהו מה שכתוב בע"ח  שאוא"ס מאיר בחכמה בקירוב מקום ובינה בריחוק מקום"

משל הראשון הוא מחכם גדול שמדבר הרבה ובסבר פנים יפות הנקודה שמשל זה מדגמת התקרבות מהחכם שמבטא ריבוי הדיבור ומראה פניו בסבר פנים יפות שזה אינו שרוצה רק למסור לו דבר חכמה איזה מושכל עמוק, החכם מביע התענייות וזיקה מיוחדת להאדם ומרבה בדיבורו, בכדי שהאדם הפשוט יתפוס מהות החכם מה שא"א למסור לו בדיבורו וכן הוא בהאוא"ס שיש לו אינטרס מיוחדת להתקרב אל חכמה באופן שהחכמה יקבל מעבר וממעל לכוחותיו.

המשל השני הוא משני בני אדם הקרובים באומד דעתם זה לזה וקירבה זו נובע מזה שיש להם קירוב נפשי ומשפחתי קירבה וקשר שא"א להפריד, שמצד זה שעצם מהותם ומקורם משתווים לכן מהלך מחשבתן משתווה. וקירוב כזה היא כ"כ חזק שאינה תלויה על הבעת דעתם שהרי בעצם דעתם שווים. שביחס כזה כשיבוא מצב מסוים לפניהם אין להם צורך להתדבר על הענין הוא רק מסתכל על חבירו ויודע מה יש לו במחשבתו.

וכמו בנקודת ההשכלה דחכמה מאיר שם בגילוי הרבה יותר מכמו בפרטי ההשגה שאפילו שבפרטי הההשגה יש הרבה יותר הסבר ופרטים שכ"ז גורם הבנה והשגה יתירה מ"מ בגלל קרבם האמיתי שבא מצד מהותם ומקורם האור מאיר יותר בחכמה. שאין הענין כאן הפרטים שהאוא"ס האיר אלא הענין הוא שהאוא"ס רוצה להשפיע אל החכמה שהיא יתפוס עצם האור מה שהאוא"ס רוצה בעצם להביע ומחמת קירובו להחכמה יכול הוא לפעול זה וכמשל השני שזה שהשתוותם נובע מעצם מהותם גורם קירוב ואומד דעתם ואינם צריכים להתדבר על נושא מסוים בכדי להגיע להבנת השני אלא עצם קירובם פועל שיהיה להם אותו אומד הדעת.

ועוד שהאוא"ס מאיר בבחינת ריבוי האור היינו שהאוא"ס רוצה להשפיע אור שהיא למעלה מכלי המקבל לגמרי ולכן בינה שרוצה לתפוס מה ששייך לה לפי מגבלות שכלה אין היא יכולה לקבל האור דכשהאור מאיר בגילוי רב היא מתבלבלת אבל חכמה שכל ענינה הוא לצאת ממגבלותיה ולתפוס האמת כפי שהאמת מאיר לכן מצד עצם תכונותיה היא יכולה לקבל ריבוי האור וענין זה מובן מהמשל הראשון מרבוי דיבורו של החכם שאין זה שהסביר ענין המושכל  כ"כ הרבה פעמים עד שהאיש פשוט הבין את הענין  אלא שע"י דיבורו, קירובו, והארת פניו לאיש הפשוט החכם מצליח להחדיר אל תוך פנמיותו אור שלמעלה ממגבלות שכלו עצם חכמת החכם.

וכמו בראית פני המשפיע שעי"ז מקבל התלמיד מעצם חכמתו של הרב. לא רק המושכל שעליה מדבר הרב  אלא מעצם חכמת הרב. דהנה מדיבור הרב, התלמיד מקבל המושכל שעליה טורח הרב להסביר לו אבל מזה שהתלמיד מרגיש הארת פני הרב הוא מקבל עצם חכמת הרב דזה שעוד לפני שקלט תוכן המושכל שעליה מדבר הרב  רואה התלמיד בפני רבו איך שמאיר הענין באופן מופלא אצל הרב ורואה אמת הענין כפי שמאיר אצל רבו בעצם ולא כפי שזה בא בהגבלות של דיבור הרב וזה נותן להתלמיד כוח ותעצומות עוז לתפוס המושכל כפי שהוא בעצם.

Wednesday, December 27, 2017

“Held Up By Spirit” p98


“This is the special quality of human intellect.  To understand these essential differences - not differences based on function or external features.“
“Held Up By Spirit” p98

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

P 98 (of the pamphlet) at top of the page - line starting “hit-each-dut”  [P 72 of the book]

To join our whatsApp chat write to: dailychassidus@gmail.com

‘Understanding’ does not get the ‘full picture’ of wisdom/chochmah.  Indeed wisdom and understanding are categorically different. 

This is the special quality of human intellect.  To understand essential these differences - not differences based on function or external features. 

Wisdom/chochmah is not based on worldly support.  It is held up from above.  It is held up by spirit. 

Understanding is supported by its vessels.  Wisdom/chochmah is held up by its truth. 




Tuesday, December 26, 2017

“Oil & Wine” p98


“We need to find the oil within our own minds.  This is where the real life is.  Oil is at the core.  and without this, the rest is insignificant.“

“Oil & Wine” p98

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

P 98 (of the pamphlet) at top of the page - line starting “hit-each-dut”  [P 72 of the book]

To join our whatsApp chat write to: dailychassidus@gmail.com

Water corresponds to the external level of chochmah/wisdom.  This is like looking into a room through a window.

Oil corresponds to the inner element of chochmah/wisdom.  This is like being in the room.

Wine corresponds to the level of binah/understanding. 

Oil corresponds to the ‘light [of chochmah] which is above water.  

The oil does not mix with wine/binah/understanding. 

And the differentiation between wisdom and understanding is not just differing quantities of light.  Rather wisdom is qualitatively different from binah/understanding.  There is a fundamental difference.  


We need to find the oil within our own minds.  This is where the real life is.  Oil is at the core.  and without this, the rest is insignificant.

Monday, December 25, 2017

“Feels Good” p98


“Your wanting to live is not a desire to live in the world - it is your desire to live in the Godly reality.“

“Feels Good” p98

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

P 98 (of the pamphlet) at top of the page - line starting “hit-each-dut”  [P 72 of the book]

To join our whatsApp chat write to: dailychassidus@gmail.com

Your sense of reality does not come to you by experimentation.  It comes to you from wisdom/chochmah and cannot be grasped.

You cannot put your hands around the sense of reality.  

It has a depth beyond your ability to plumb it.  

The truth of life cannot be grasped.


Your wanting to live is not a desire to live in the world - it is your desire to live in the Godly reality.  Life is a divine presence and a divine experience. 

Sunday, December 24, 2017

“Owned By Light” p97


“And you have a level that is fully beyond the level of understanding and developmental process.  You have a soul.  You are a creation that the Creator retained at His level.“

“Owned By Light” p97

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

P 97 (of the pamphlet) at 3rd line from end of the page - line starting “alyeday tzimtzum  [P 72 of the book]

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The lower element of wisdom is called the ‘intellect of wisdom’ [ the sichli of chochma ].

That level too cannot be fully comprehended/grasped.

Light and sight are divine gifts.  We can reduce it to mechanics - ‘sight is deflection of light into the eye’, but this is a loss of perspective.  Daylight cannot be comprehended and defined.  It is a divine light camouflaged in the activity of the sun. 

The aspect of wisdom that can be comprehended is not its essence at all.

And you have a level that is fully beyond the level of understanding and developmental process.  You have a soul.  You are a creation that the Creator retained at His level.  


Friday, December 22, 2017

“Maker’s Mark” p97


“Wisdom/chochmah knows not by projection, but by meeting.  This involves full dedication and not putting attention on one’s own presence.“

“Maker’s Mark” p97

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

P 97 (of the pamphlet) at 4th line from end of the page - line starting “she-who”  [P 72 of the book]

To join our whatsApp chat write to: dailychassidus@gmail.com

Everything is a Godly creation.  It does not have a real basis in world.  Godliness comes to us from His initiative.  

Chochmah/wisdom recognizes this reality.  

And there is an “intellectual”/sichli element of wisdom that relates to the level of binah/understanding that is below it. 

Mind/sechel is a true soul quality.  




Notes from Michoel P:

4 Teves Shiur

Gdliness represents Gdly perspective 

Chochmah recognizes this reality. 

Re'iah. Sees this divine reality. 

Chochmah Does not need to be separated, there is nothing comparable to it. 

If we call it Kodesh, then there is an element which must be separated/distinguished from Binah. This is Sichli. 

Ultimately although it can be grasped and understood, it is also a Divine gift. 

Binah is seichel. 2x2=4 is not binah. There's no concept to it. 

Chochmah we are saying has a similarity to Binah. 

Seichel is how you know intelligent life within  context. 

Sichli is a neshama quality. Primarily it is is in the Binah realm where an inyon of Chochmah is defined to the point where it is graspable. 

Ex: Man was created in a totally different way than all rest of creation. As a single entity, with Gds hand, individual attention, given spirit of life and then the right to be in the world. 

All animals and rest of world are here by default. 

How is this expressed? 

When a human eats, must eat in a way that the food is served to him. Demonstrates that he is a King. The world is serving him. This is yhe divine spirit imbued in him, this is his status. Does not stoop down to world. 

Eating at a table is a Binah derivative of this principle.  Comfortable chair. Etc

Sichli - the elaboration of the reality. 

Derivative of the Chochmah. 

BTsalmenu kadmosenu. Man is put into the world to represent Gd. 

^Chochmah. 

Sichli : is How is that ^ identified. 

This principle cannot be r fully explained. 

Nevertheless we can recognize it and know of it. This is Hanocho. As it is being identified at the Sichli level. (and not hasogo.) 

Similarity between Hanocho and Hasogo. 

They both have a subject. 

I know what I know. (Hanocho) 

Hanocho here replaces the phenomenon of Hasogo. 

This is the Hitsonius aspect of Chochmah. How it manifests. 

Which surfaces via a Tzimtzum. Limit the effect of its essential truth. Turn away from that and try to see what is the message. 

Chochmah doesn't need a message, doesn't need to explain itself. 

Here, it is "stooping down" and allowing itself to be understood and grasped. 

Hitsonius of Chochmah. 

While Chochmah is in full force, there is no ability for hasogo. 

Ex: Human must eat just like an animal, even though it is different. 

Human wears clothes, an animal doesn't. Being unclothed - terrible violation of human status. 

Can you and must you explain why a human being needs clothes? 

The whole phenomenon of Tznius is a divine spirit in the human being, period. 

Without clothes, he's just out of place. 

Halacha: If one pulls off a garment off someone else, he must pay a fine for busha, where the embaressment is translated to actual monetary representation. 

Ex: How does he eat? 

This is the hitsonius of Chochmah. 

Putting mouth to plate, or lifting plate to mouth? 

Doesn't need to be explained. Once shown, We get it. 

Comes via Tzimtzum. 

The level in Chichmah which comes down to Hasogo must be separated, differentiated (Havdala) that it is not like the hasogo of binah. The comprehension there is in a category onto itself. Appropriate to ooint at that Chichmah here is b'Havdala. 

Comprehension means mixing this thing with something else. 

Unification with the thing that is being comprehended. 

Thursday, December 21, 2017

“True Meeting” p97


“Wisdom/chochmah knows not by projection, but by meeting.  This involves full dedication and not putting attention on one’s own presence.“

“True Meeting” p97

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

P 97 (of the pamphlet) at second paragraph of the page - line starting “vezeh-hu”  [P 72 of the book]

To join our whatsApp chat write to: dailychassidus@gmail.com

Wisdom/chochmah comes fact-to-face with Him Himself [yesh ha-emiti].

It knows not by projection, but by meeting.  This involves full dedication and not putting attention on one’s own presence.

The lowest element of wisdom/chochmah becomes ‘knowable’ - this comes in the form of a point - nekudat ha-haskalah - the seminal point of the idea.




Wednesday, December 20, 2017

“Making Sense” p97


“The work of understanding/binah is to relate to what has been given to it by chochmah/wisdom.“

“Making Sense” p97

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

P 97 (of the pamphlet) last quarter of the page - line starting “kuli”  [P 72 of the book]

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

Your actions are imbued with reality.  We are not just reactive.  You are able to identify ‘the right way to do things’.  The origin of this ability is in chochmah/wisdom.




Tuesday, December 19, 2017

“You Know” p97


“The work of understanding/binah is to relate to what has been given to it by chochmah/wisdom.“

“You Know” p97

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

P 97 (of the pamphlet) last quarter of the page - line starting “kuli”  [P 72 of the book]

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

We are looking at how wisdom/chochmah is call holy/separate.

Wisdom stays aloof from understanding - even though it has a relationship with it.

This can be seen in the way that sight is independent from comprehension.




Monday, December 18, 2017

“Reality Itself; You Make My Questions Disappear” p97


“The work of understanding/binah is to relate to what has been given to it by chochmah/wisdom.“

“Reality Itself; You Make My Questions Disappear” p97

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

P 97 (of the pamphlet) near midpoint of the page - line starting “notenet”  [P 72 of the book]

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

The start of knowledge is from the Godly presentation.  

This true first being presents itself to the human soul in the form of chochmah/wisdom.

Chochmah connects and is one with the True Being [yesh ha-emiti].

This is what gives the soul the full relationship to reality itself.  

Wisdom/chochmah does not have the question: ‘Is this all real?’  Not because it has an answer, but because the question does not exist. 

This reality reaches the lower, more comprehensible levels of human intellect by ‘intelligent conviction’ [hanacha sichlit].

Wisdom/chochmah is called kodesh/holy.

Holiness has to do with being separate.  

Wisdom is separate.  It is above being understood in sechel/mind.  It cannot be grasped, but it can be sensed. 



Sunday, December 17, 2017

“Give & Receive” p97


“The work of understanding/binah is to relate to what has been given to it by chochmah/wisdom.“

“Give & Receive” 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

Wisdom/chochmah has the direct presence of the infinite light.

This translates into intelligent conviction [hanachat sichlit]. 

When the impact of wisdom comes into contact with understanding/binah… Binah does not take from above - it receives

The work of understanding/binah is to relate to what has been given to it by chochmah/wisdom.

This structure is a divine creation - He did it in order to be mashpia/influencial into the world he makes.  

Chochmah/wisdom is called water.  The nature of water is to flow downward.   This is because water wants to effect the lower level.  It has the greatest effect on the earth.  






By Yitzchak Bloom - Young guy at prayer

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]

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

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]

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

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]

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


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]

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

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]

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

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