“But any level of arousal is by necessity outside of the essence.“
“Divine Union” p99
AYIN BASE - REBBE RASHAB - with R’ PALTIEL
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.