Sunday, January 21, 2018

“Will & Delight” p101

Pic by Yermi Emmer

“You cannot close your eyes to will and delight.  They are a constant.  A living soul has this continually.   It is life itself.“

“Will & Delight” p101

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

P 101 (of the pamphlet) at 2nd paragraph of the page - line starting “uklalut”  [P 75 of the book]

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Will and Delight always remain internal to the essence.  They cannot be defined and they are not manifest.

Wisdom, by contrast, is that quality which is already in the realm of awareness. 

You cannot close your eyes to will and delight.  They are a constant.  A living soul has this continually.   It is life itself.

Wisdom [chochmah] as real as it is - and it relates to the truth itself - is already an external observation.   A pure observation, but not the essence itself.  


For wisdom you have to be dedicated, not to your experience, but to what there is to know - to the truth.  

There is a thin line - a ‘kav’ - that comes through after the contraction/tzimtzum.  Contraction/tzimtzum means the essence if reduced - by his reduction, his qualities come into focus…


Friday, January 19, 2018

“Thought Flickers Constantly” p101


“The human being approximates the divine reality.  He has a supreme soul and a low body.  His body is lower than that of animals.“

“Thought Flickers Constantly” p101

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

P 101 (of the pamphlet) at 5th line of the page - line starting “ayin”bet”  [P 75 of the book]

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

The human being approximates the divine reality.  He has a supreme soul and a low body.  His body is lower than that of animals.  

Sechel/mind is the emergence of the soul.  It is not a body experience.  It is recognition of the divine presence and truth. 

Thought is due to the direct impact of the soul.  Thought flickers constantly.  Thought is the initial contact of the soul with the body.  

Speech is where the light of sechel/mind is reduced to the extent that it can be expressed with ‘physical’ words. And there’s a constant life-flow in the spoken words.  The vessels [words] are within the context of the light [ohr]. 

Then there is a third level - the written word.  This is an end-point [tchum] where the light/ohr is totally hidden and it is a state of just keili/vessel.

These 3 levels are to illustrate 1. midah, 2. gvul, and 3. tchum.

The written word has great power.  We have written Torah.  

Vessels limit the light.  The light becomes an identifiable presence. 




Thursday, January 18, 2018

“King David’s Rule” p101


“And how can you limit the expanse of light [and have it relate to a vessel]?“

“King David’s Rule” p101

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

P 101 (of the pamphlet) at 5th line of the page - line starting “ayin”bet”  [P 75 of the book]

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The Godly element points not to what it is, but to where it is coming from.

The vessel is what identifies the light - to the extent that it becomes a distinct thing [metziut davar].

The house of king David are inherently regal.  They have this attribute  at essence.  When coronated this element becomes revealed - a presence in the world. 

And how can you limit the expanse of light [and have it relate to a vessel]?

Light is constantly emanating from the truth of his presence, yet there is the aspect of limit - they say, ‘till here and no further’.

What gives the vessel the power to limit light?  How does the land limit the power and force of the ocean?

Yes, the world is great.  But it is a creation.  It is a limitless creation, yet it has a particular intent that governs it…  




Wednesday, January 17, 2018

“To The Limit” p101


“‘It exists because it exists’.  And this is possible only because there is a Creator who make it.“

“To The Limit” p101

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

P 101 (of the pamphlet) at 2nd line of the page - line starting “mem’shin”  [P 75 of the book]

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

We are talking about the 10 sphirot.  

Border/gevul is the element of limitation in a revealed state.  The revelation might be great or slight.  If the revelation is by necessity it will be limited, and if it is by desire it will be with much light. 

We are talking about topics that are not part of our daily concerns.  These are topics concerning how Godliness comes into the world.  Note that world and Godliness are totally different.  

The impact of Godliness is such that via a ‘download’ process [seder hishtalshalus] the world comes into existence. 

And due to his Godly soul, man tends to distinguish between right and wrong, clean and dirty, significance and meaninglessness… 

The animals preceded man in creation.  And the decision to make man is in a separate category. 

Man’s body was made first and then God blew a soul into him… 

The animals have souls that enliven their bodies.  Man has a soul that is independent of his body. 

Gvul means limit and the rate of exposure/revelation.  Tchum is another category in this subject - it indicates containment in a vessel. 



Tuesday, January 16, 2018

“All, But One” p101


“‘It exists because it exists’.  And this is possible only because there is a Creator who make it.“

“All, But One” p101

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

P 101 (of the pamphlet) at 2nd line of the page - line starting “mem’shin”  [P 75 of the book]

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

We are talking about the 10 sphirot.  

The principle is ‘illumination’.  They are the means by which essence, He himself, reveals himself into the world…  All the way down into this physical world.

There are many qualities we identify - wisdom, understanding, etc… and these are elements that are also found within creation [although on a lower level].  All, but one element is found - the element of ‘something from nothing’ is not found in a worldly context…

The RAMBAM says that the First Being is the basis of sechel/mind.  And the very idea of a First Being boggles the mind!  

The king rules over his country by means of ‘nothing’.  He is just being a king.  This is a Godly element found within the creation. 

The sphirot are 10, but the measurement is infinite [ein sof].  

In the human realm emotions [eg kindness] are created at the time of their application.  





Monday, January 15, 2018

“10x Infinity” p100


“‘It exists because it exists’.  And this is possible only because there is a Creator who make it.“

“10x Infinity” p100

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

P 100 (of the pamphlet) at last paragraph of the page - line starting “ubezohar”  [P 73 of the book]

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

Limit in the real sense pertains to something beyond definition.  It pertains to an identity that is specific and has its measure. 

The middah/measure refers to the essential reality.  

Keilim/vessels are the means by which light can be grasped.  Light is fully representative of its source and is intangible.  The effect of the light is reduced by the vessel, enabling it to be grasped…

Man is a divine presence in the world.  And in that respect he really doesn’t have a limit.  

This is seen in his ability to own part of the world.  Man has a home.  

The reduction of the light is seen in the furnishings of the home.  This is effectuated by the vessel/keili.  


A table is such a furnishing.  It has a specific function, and reduced light.  



Thursday, January 11, 2018

“Essential Presence” p100


“‘It exists because it exists’.  And this is possible only because there is a Creator who make it.“

“Essential Presence” p100

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

P 100 (of the pamphlet) at last paragraph of the page - line starting “ubezohar”  [P 73 of the book]

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

Each sphirah has a limit and boundary and a border.

Each sphirah has a known name.  The name identifies a ‘stand-alone’ entity.

And the dimensions of the sphirah are based on its reality [definitions and dimensions here are not relative and imposed from the outside].

There is a fundamental difference between sight and hearing.  Hearing reveals exactly ‘how we got to know this thing’.  Sight by contrast is altogether is ’seen because it is there’.  Sight is effortless.  No action is involved.  By contrast for hearing you have to ‘pay attention’.

Each sphirah has an essential presence.  We experience ‘essential presence’ in chochmah/wisdom or sight… [in the physical realm sight is a miraculous experience].  

‘It exists because it exists’.  And this is possible only because there is a Creator who make it. 




Wednesday, January 10, 2018

“Look; Look Away” p100


“But any level of arousal is by necessity outside of the essence.“

“Look;  Look Away” p100

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

P 100 (of the pamphlet) at last paragraph of the page - line starting “ubezohar”  [P 73 of the book]

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



Tuesday, January 9, 2018

“Into It” p100


“But any level of arousal is by necessity outside of the essence.“

“Into It” p100

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

P 99 (of the pamphlet) at 5th line of the page - line starting “devarim”  [P 73 of the book]

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

We are talking about mind/mochin and midot/emotions, where they both relate to a reality.  They relate to the reality differently.

Emotions are affected by the reality ‘in their own place’ - they have ‘excitement’ about something that is external to themselves.

Mochin/mind by contrast means that you personally relate - and for this degree of recognition you have to ‘get into it’. 




Monday, January 8, 2018

“Divine Union” p99


“But any level of arousal is by necessity outside of the essence.“

“Divine Union” p99

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

P 99 (of the pamphlet) at 3rd line from the end of the page - line starting “lemayle”  [P 73 of the book]

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The soul is a divine gift.

The element of mind/mochin is the primary element in this soul.

The mind/mochin is in an attribute of cleaving.  That is it connects rather than demonstrates a ‘self-identity’.

The mind/mochin unifies with the topic at hand. 

How does this unity occur?  The mind/mochin is drawn to that which is there to know and that which is worthy of knowing till it permeates his whole thought process. 

The emotions/midot are different.  There core principle is arousal.  

But any level of arousal is by necessity outside of the essence. 




21 Teves Shiur - Notes by Michoel Pais

The Phenomenon of Mohin is exclusively in the human domain. This is the man to whom the Torah was given. This is what defines man. 

Rambam says that understanding Elokus is the ultimate pleasure. 

The nefesh that we speak of all the time has a totally different basis and root than worldly orientation. It is a Divine gift. It is not based on world. 

Mohin is a primary element in this Nefesh. 

The Mohin are in a Dveikus manner. 

In contrast to Mido, Mohin connect rather than absorb into themselves. 

"from every hasogo (comprehension)" 

When common understanding or the hasogo we discuss on the Mohin level... 

It comes as a result of the process of connecting and joining b'ion. 

Principles of Hasogo

1) You want to be There, rather than bring it to yourself. 

You recognize this Truth and you want to connect to it. 

Focus in and decide: this is where I ant to be. 

"than, as a result of the hasogo, ultimately, (he got into this, he broke through the barrier and got to understand it_ naaseh b'bhinas Dveikus. 

Bhinas (the term) - very common but used to describe the phenomenon in a most correct way. 

Naaseh b'bhinas Dveikus and ishahdus (union) 

VS Naaseh Dveikus and ishahdus. 

Bhinas means 'test". 

Why call it such? 

Test is necessary to identify something which is not readily obvious. 

Test it to find what's hidden within. 

Ex: Blood test: seeing if the consistency of the blood, which cannot be identified by plain observation. 

That which you cannot see. 

It permeates its whole metsius. 

This is "Bhina" 

By this learning, he may change his whole path in life. 

He becomes through and through connected with this inyon. 

"I want to know" - is a connection on the surface. 

Alter he learns it, he becomes Bhinas Dveikus, his whole thought process changes, he becomes it. 

This is the effect of Mohin. 

But is he not still an entity onto himself? 

Mohin are drawn to that which there is to know, and that which is worthy to be known. 

Mohin vs Midos. 

Afterwards, he and the inyon he learned are inseparable. it's as though it grow out from him. This is the phenomenal inyon of Mohin. 

It is completely higher than Midos because it is focused on getting to the truth, rather than getting it to themselves. There is no metsius there. 

In contrast, the Midos, they are b'ikram (principally) is Hispaalus, to be affected/excited by scenting experiences/phenomenon. 

Behold, all hispaalus is "huts l'etsem", outside of the essence. 

Ex: You observe a building and become impressed by the structure. Go inside, and the impression disappears! 

You observe something phenomenon, but you are only observing it. That is necessary for it to affect you. 

Not that you are taking it in... It's not doing anything for you. 

As a result of the closeness, he becomes b'bhinas Kiruv. Closeness developed. 

Ahava (love) is Bhinas Kiruv. 

Hispaalus draws a person closer and develops an interest by him to this inyon, to the extent that it can be translated to Ahava. 

"Ein ze b'bhinas Kiruv mamash."

This is not true closeness, because hispaalus is huts l'ha davar.

Ex: daven, focused on the siddur. Finish davening, give it a kiss! This kiss is an expression of Ahava. Affection. Closeness to the siddur. 

But when the siddur is open and we are actually davening, it is a completely different type of Kiruv, of closeness. 

Yes, the kiss is a feeling of  closeness, but incomparable to when one is literally one  

with it. When the siddur is closed, you are not experiencing what the siddur talks about. When it's closed, it remains separate from you. 

This is not like the closeness in Mohin in which he is unified "Mamish". 

The word mamish is a means to skip over and get straight to the point. 

Ex: Observing a room from the outside. connected as a result of the experience. 

Once you go inside, it becomes mamish. 

Mamish: there is no external connecting, you are an insider! 

Mohin effectuates this kind of connection. 

Absorbing the reality you are in. 

"He and his Hayeyi Khad" 

"He and his Garmeyi Khad" 

The yichud of Hayeyi is as one thing mamish. Literally. There is no distinguishable aspect, that "moment" of union. 

He and his Garmeyi - is like to separate things that unite. Although they are united, there is still the "seam", the element that shows you that there is a union process in this union. 

And this I like the difference between Mohin and Midos. 

The closeness of Mohin is Bhinas Dveikus mamish, literal cleaving, 

Kiruv of Midos is not Bhinas Kiruv mama's. 

When we say in Mohin "I understand", true understanding, reaching all the way to the point of Chochmah, it means "This inyon reached into the essence of my intelligence, and now I understand it not as something, some information I acquired, I can see it flow straight from my nefesh." It's not an "acquired" knowledge 

Ex: To sit at a table, a child has to be taught to. But in actuality, once he actually understands it, it goes out from him! It's not like two separate things. it actually represents his true self, even though it seems something that at he learned! 

Mohin has this special quality that you can learn something which actually is as though it grew out from you! 

This is why learning Torah is of such importance. Whatever of it we learn, It touches to the core and there is true union. 


Sunday, January 7, 2018

“Ever-present Everywhere” p99


“Godliness cannot be speared from its source.“

“Ever-present Everywhere” p99

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

P 99 (of the pamphlet) at 3rd line from the end of the page - line starting “lemayle”  [P 73 of the book]

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Mochin/mind is much higher than midot/emotions.

Wisdom/chochmah knows that which is real.  This is like sight - you see it because it is there.  

Chochmah sees that He is ever-present everywhere. 

Binah/understanding, by contrast takes it into himself on his terms.  Wisdom/chochmah doesn’t get taken along - taken with you.  

Godliness cannot be speared from its source.  

The wisdom has this Godliness.

The level of understanding has just the arousal of the Godliness. 





Friday, January 5, 2018

“Soul Restaurant” p99


“And the world is here because He wants it.  This is the reality.  The effect on everything is besides the point.“

“Soul Restaurant” p99

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

P 99 (of the pamphlet) at 3rd line from the end of the page - line starting “lemayle”  [P 73 of the book]

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

How did Avraham recognize that his service of God was to provide food and shelter with the view that the recipients would thank God?

By his mind, by his submission - he knew intrinsically.  He knew that God wants to bring His blessing to the entire creation. 

It was not based on the level of emotions/midot.  It was based on mind/mochin.

Emotions are interested in their own experiences.  Mind/mochin, by contrast, focuses on what there is and finds that it is in His presence - earth and heaven have a Godly quality.  

Mind works not by calculation - it works by connecting to the subject itself - it becomes bound up and functions according to this connection to reality. 




Thursday, January 4, 2018

“He Wants It” p99


“And the world is here because He wants it.  This is the reality.  The effect on everything is besides the point.“

“He Wants It” p99

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

P 99 (of the pamphlet) at last paragraph of the page - line starting “ukmoken”  [P 73 of the book]

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

A reduction of light enables the development of emotions/midot.

And mind does not get excited or interested in what the emotions concern themselves. 

The mind, by contrast, has the focus of knowing Godliness.  

There is no grasp of Godliness in the way of understanding - with defined edges etc… rather it is the sense that ‘there is such a thing as a reality’ and that this reality is embracing the entire existence….  

This is a sensitivity that is found only in the mind/mochin.  

This makes the world a livable place.  

And mochin/mind senses this reality directly.  It relates to the reality of Godliness [not by grasp and definition] but by sensing reality and that which embraces the whole reality. 

And the world is here because He wants it.  This is the reality.  The effect on everything is besides the point. 






Notes from Michoel Pais:

Map of 17 Teves Shiur

Miut of the Ohr enables further development of the midos. 

Inside: In Mohin shines Ribui haOhr b'Gilui.

It is being emphasized, pointed to. It's being attended to. "See what I'm doing for you" 

Inside: That is not impossible to shine in midos. 

In our moshul:

Ex: Midah means measurement. From the perspective of the recipient. 

Ex: If you're a guest at the wedding. There's the host, the whole thing, but you also need a place for yourself! 

As long as their is Ribui haOhr, to focus on "where's my place" is  "Penny", out of place! 

In Miut haOhr, you are so to speak, on your own. 

Being at the chuppah, does it matter where you are standing?? Not at all, you are around the chuppah! This is Ribui Ohr. If someone is indeed worried about where he stands there, if he has a choshiv place etc, he's missing the point of the whole thing. 

Midos are reflective of the Mohin. 

They reflect the significance of the whole affair. 

Inside: When there is reduction of the Ohr, of Mohin, the bhinas of the midos comes to be. 

And also, when they are considered the "Mahalo" and Matoh of their essential standing. 

The reality of Mohin is much higher than that of midos. 

The function of a moshul is transmit, translate, transposition the nimshol into the moshul. 

There are very subtle aspects that one can only relate to with a hanoho sichlis, a super sensitivity. 

And also, the mailoh and matoh of etsem madrigosom, the higher/lower of the reality of their being. Not only Ohr that they emit, but what they stand for. 

The reality of Mohin - essential focus of mohin- what it's interested in - is much higher than midos. 

You cannot get Mohin excited or interested in in that which midos are. 

Mohin are inyon higias vhasogos Elokus. Knowing and comprehending of Elokus. 

Midos are excited in a G-dly way but not by presence of Ohr. 

"To know and to be masig Elokus" - point of a moshul. 

It's impossible to grasp Elokus. So how can we say that Mohin is comphension of Elokus? 

Bina means to define and see its edges, it's limits. 

Rambam: Elokus is Motsui Rishon. 

a sense that there is such a thing as Reality. 

This reality is embracing the entire existence. 

This is a sensitivity present in Mohin. 

Ex: Daylight. A super type of light It's not a light that helps you see something specific. It encompasses the entire reality. 

The only way to understand this is to appreciate it directly,. There's no place to step out of this reality. And there isn't even a luminary where it is coming from. It's beyond all that! Yet, Mohin are able to recognize this. This is what makes the world into a world, makes it worth living, even though you never saw the world "otherwise", without this stamp of reality. 

Mohin know the inyon of Elokus - directly. (not via world) Not as it affects the world and makes the world livable. 

A cognizance of Motsui Rishon.?! Where is Motsui Rishon resulting from metsius of world? (rhetoric question) 

Hasogo here does not mean like Hasogo in binah. Hasogo here means in terms of that which embraces the whole reality. More correctly, how Elokus is masig you, and not how you masig Elokus. 

Focus is understanding Elokus. 

The reason there is world is because Elokus wants there to be a world, not vice versa. 

So even in world itself, you recognize Elokus, that Elokus wants world. 

This is how Mohin looks at world. 

"Eibeshter wants it. There's a G-dly phenomenon here."

Masig that this is reality. 

What brought you to Motsui Rishon? 

If you know him as a result of knowing world, than he is Motsui Sheini. Project him after you know world. This is not Motsui Rishon. And this is not Knowing Motsui Rishon. 

Rishon - what enables you to say - oh yeah, there's a world! No kidding! 

This is what Mohin relates to. 

Ribui Ohr in Mohin is knowing Elokus, period. Doesn't need to be complemented by anything. Mohin is perfectly satisfied with that as it is, without it being translated to a worldly environment. 

Miut haOhr - you recognize Elokus how everything is Elokus. 


In Chassidus:

1) Elokus is everything. - like Ribui ha Ohr. 

2) Everthing is Elokus. - like Miut haOhr. 

Chochmah remains the core of Mohin at any level. Binah and Chochmah are inseparable. They all have the aspect of Chochmah - they know of things because they are True, and not because I appreciate them. This is the Difference of Mohin and Midos. 

"HaEmes because it is HaEmes." - Rambam

Not that the proof is because it is Emes. 

The reason I relate to it is because it Emes. 

Only Mohin has this capacity. Midos do not


"Mohin" is Chochmah, Chochmah of Binah, Chochmah of Daas. 

Elokus has no borders, how do you know it?


Sefer Yetzira : How do we get to recognize tov? Relate to ra. Ra? Relative to tov. Talking about creation of the world. World perspectives. 

Wednesday, January 3, 2018

“Much Light” p99


“The infinite light finds a good listener in wisdom/chochmah.  And this is where wisdom/chochmah draws its inspiration.“

“Much Light” p99

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

P 99 (of the pamphlet) at last paragraph of the page - line starting “ukmoken”  [P 73 of the book]

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

The difference between wisdom and understanding is categorical - even thought wisdom descends to influence understanding/binah.

The infinite light finds a good listener in wisdom/chochmah.  And this is where wisdom/chochmah draws its inspiration.





Tuesday, January 2, 2018

“Mind & Heart” p99


The infinite light says, “I want to give you more than you can take…!“

“Mind & Heart” p99

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

P 99 (of the pamphlet) at last paragraph of the page - line starting “ukmoken”  [P 73 of the book]

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

The infinite light relates to wisdom/chochmah in a manner of closeness.  

Wisdom has a similarity to the infinite light in that it does not require understanding.

The light of mind/mochin does not fit into vessels.  When the mind is primary and providing illumination, there is no room for emotions/midot.





Monday, January 1, 2018

“Source of Life” 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…!“

“Source of Life” p99

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

P 99 (of the pamphlet) at around 10th line of the page - line starting “hochochmah”  [P 73 of the book]

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

Wisdom/chochmah relates to the essential light.